^m'mic?}^ 


DEC  ^^  '^-'^ 


<!.'. 


BX  7240  .K436  1845 
Keep,  John,  1781-1870 
Congregationalism 


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COIGREGATIOMLISM, 


AND 


CHURCH- AC  Tldl?^- 


DEC  3  1923 


WITH  THE 


Jprincipks  of  (Hljristian  Huion,  cU. 


BY  JOHN   KEEP, 

PASTOR    OF    A    CONGREGATIONAL   CHURCH    IN    HARTFORD, 
TRUMELLL    CO.,    OHIO. 


NEW  YORK : 

S.  W.  BENEDICT  &  CO. 
1845. 


W.  BENEDICT  &  CO.,  PRINTERS, 
16  Spruce  Street,  N.  Y. 


CONTENTS. 

Notice  to  the  Reader, 4 

Principles, 5 

Positions  defined,      -        -  -        -        -     20 

Congregationalism, 24 

Church-membership, 25 

Who  ordains, 30 

Councils, 37 

Plan  of  Union, 44 

Church  property, 49 

Schism, 52 

Christian  Union, 54 

Christian  character, 58 

Never  entire  agreement, 59 

Schismatics, 64 

Oberlin  views, 67 

Light  sought, 70 

Facts  and  expostulation, 71 

Oberlin  no  intrusion, 75 

Extraordinary  position,  -  -  -  -  -  76 
Many  have  the  spirit  and  aims  of  Oberlin,     -         77 

Divisions  deprecated, 79 

Holy  living, 82 

Attitude  of  Presbyteries,  &c.,  -        -         -     83 

Rev.  H.  Belden  restored,        -        .        -        -        84 

Why  piety  is  low,  104 

The  Church  has  light,  -        -        -        -       106 

Duty  neglected, 108 

Church  and  the  State, 112 

False  positions, 114 

Religious  bodies  and  Slavery,        -        -        -       117 

Mutual  confidence, 121 

Complaint  answered, 123 

Benefits  of  Congregationalism,         -        -        -  127 

Asleep  over  danger, 137 

We  are  not  a  free  people,  ...        -  140 

Civilians  neglect  duty,  -  -  •-  -  -  141 
Cling  to  the  Constitution,  ....  142 
Teach  liberty  to  the  young,  -        -        -        -       143 


TO  THE  READER. 

I.  Will  this  book  be  read  ? 

1.  It  is  short,  and  suited  to  the  present  period. 

2.  It  presents  principles  which  are  the  life  of  civil  and  re- 
ligious liberty,  the  knowledge  of  which,  in  the  community, 
is  sadly  deficient : — fundamental  thoughts  which  must  be- 
come paramount,  at  this  juncture,  for  the  prosperity  of  the 
Church  and  country;  and/arfs,  showing  the  true  position  of 
men  and  things. 

3.  It  is  intended  to  be  a  word  in  season,  in  reference  to  the 
present  exigencies  of  the  Church  and  Nation ;— encourage- 
ment to  those  who  would  see  the  Church  and  the  State  just 
and  mighty,  each  in  its  own  destined  sphere,  and  both  on  the 
rock  of  New  Testament  Truth:  of  counsel  to  those  who 
sustain  ecclesiastical  domination  in  any  form,  sacrifice  prin- 
ciple to  party,  and  smother  freedom  of  speech. 

II.  This  book  is  a  compilation  rather  than  a  systematic 
treatise, — a  book  of  statements  rather  than  of  discussion. 
The  language  of  others  is  often  used,  and  occasionally  a 
paragraph ;— this  admission  is  their  credit,  instead  of  the 
usual  marks  of  quotation. 

The  Ministry  and  the  Church  are  in  a  transition  state. 
Philanthropy  and  Benevolence  plead  that  the  new  state  may 
be  what  Christ  shall  approve — and  what  the  world  needs. 

III.  What  is  said  of  Oberlin  is  designed  to  bespeak  for 
truth  a  hearing ;  and  for  its  advocates  common  justice  and 
courtesy. 


CHAPTER    1. 
PRINCIPLES  TO  BE  STUDIED. 

SEC.  I. — MORALS. 

1.  What  ought  to  be  done,  can  be  done. 

2.  Demand  only  what  is  right :  and  in  duty  to  God,  sub- 
mit to  nothing  which  is  wrong. 

3.  A  generation  of  boasters  is  never  a  generation  of 
thinkers,  still  less  of  doers. 

4.  Moral  Reform  always  begins  with  those  least  need- 
ing it. 

5.  Whatever  goes  to  deny  moral  obligation  and  to  con- 
found moral  distinctions,  is  of  fatal  bearing  upon  character, 
and  proves  an  effectual  check  upon  the  reformation. 

6.  To  reform  in  the  real  £ind  just  sense  is  to  restore 
original  order, — to  bring  man  back  to  his  primitive  model, 
— to  induce  him  to  become  what  his  Maker  intended 
him  to  be,  and  to  act  in  conformity  with  the  great  principles, 
or  laws  upon  which  his  moral  constitution  was  framed : 
and  that  the  reform  may  be  genuine,  and  the  Reformer  re- 
tain his  hold  on  the  public  mind,  he  must  admit  of  no  com- 
promise :  and  discard  the  plea  that  the  least  of  two  evils  is 
to  be  chosen,  and  that  the  end  sanctifies  the  means. 

7.  Reformations  live  only  by  aggressive  and  onward 
movements. 

8.  A  say  and  do-nothing  philanthropy  has  too  long  de- 
ceived the  hopes  and  mocked  the  miseries  of  men. 

9.  Men  will  not  always  stultify  themselves  by  pretending 
to  believe  and  disbelieve  the  same  thing  in  the  same  breath. 

10.  To  hold  the  doctrine  of  human  rights,  or  the  funda- 
mental principles  of  justice  in  the  abstract,  and  not  to  carry 
them  out  in  practice,  is,  in  fact,  to  apostatize  from  them. 

3 


6  MORALS*  ^ 

11.  We  are  not  permitted  to  seek  the  good  even  of  the 
Universe  at  the  expense  of  any  right  of  any  being  in  it. 
Rather  than  do  this,  even  Jehovah  would  take  down  the 
framework  of  the  Kingdoms  he  has  created,  and  retire  as 
incompetent  to  the  station  he  occupies. 

12.  Take  away  a  man's  right  to  worship,  where,  and  under 
what  rehgious  teaching  he  thinks  proper,  and  you  take 
away  his  right  to  worship  according  to  the  dictates  of  his 
own  conscience. 

13.  To  deny  human  rights  from  considerations  of  State 
pohcy,  and  to  enforce  this  denial  by  the  bayonet,  is  but  one 
step  higher  in  the  scale  of  despotism,  than  when  such  de- 
nial is  enforced  by  Church  censure,  founded  on  supposed 
but  mistaken  principles  of  Church  organization. 

14.  Whatever  is  in  accordance  with  and  demanded  by  the 
nature  and  relations  of  moral  beings  is  obligatory  on  them — 
is  moral  law,  and  no  power  in  the  universe  can  set  it  aside. 

15.  Every  human  right  is  indestructible  :  you  may  in- 
fringe it,  you  may  bruise  and  mangle  it,  but  there  it  is,  in 
frowns  or  in  smiles,  weeping  tears  of  joy  or  sorrow,  a 
deathless  witness  against  the  v/rong-doer. 

16.  To  do  right  is  the  highest  possible  expediency. 

17.  That  which  is  contrary  to  reason  and  natural  justice 
never  was  and  never  can  be  law  ;  and  no  enactment  what* 
ever,  which  does  not  declare  and  apply  the  law  of  God,  is 
morally  obligatory. 

18.  To  will  right,  to  do  right,  for  its  own  sake,  is  be- 
nevolence, is  religion,  is  Christianity. 

19.  No  Christian  community  which  tolerates  flagrant 
crimes  can  maintain  a  high  moral  standard. 

20.  Conscience  is  that  power  of  the  mind  that  affirms 
and  enforces  moral  obligation  :  as  a  judge,  it  smiles  upon 
obedience,  and  frowns  upon  disobedience. 

21.  All  human  events  move  in  revolving  circles,  each 
successive  age  but  reproducing  aspects  of  the  past ;  and  that 
age  which  best  sustains  inalienable  rights,  and  best  evolves 
the  changeless  principles  of  morality,  bears  most  of  the  image 
of  Divinity. 

22.  But  revolving  cycles,  though  similar,  are  not  identi- 
cal    Each  has,  in  itself,  some  characteristics  of  a  peculiar 


RELIGION.  7 

nature,  and  to  that  extent  part  of  its  characteristics  may  ter- 
minate in  its  own  period,  part  may  revive  and  expand  into 
the  new  revolving  movement. 

23.  When  the  hght  shines  upon  any  moral  question,  to 
plead  ignorance  of  your  duty  is  to  proclaim  your  purpose  to 
do  wrong. 

24.  The  gospel  demands  that  we  be  not  partakers  of 
others'  sins — that  we  abstain  from  the  appearance  of  evil — 
that  the  thoughts  and  desires  be  pure — the  total  abstinence 
from  all  that  is  wrong,  and  is  therefore  a  system  of  the  most 
absolute  and  perfect  reformation,  and  the  Saviour  Himself 
was  a  Reformer  without  even  the  semblance  of  compromise. 

SEC.  II. — RELIGION. 

25.  He  that  would  work  for  man,  must  also  work  for 
God,  in  his  strength,  and  in  use  of  the  means  he  has  ap- 
pointed. 

26.  The  invasion  of  human  rights  is  an  assault  upon 
human  salvation.  The  oppressor  is  a  destroyer :  and  a 
conversion  which  leaves  men  at  variance  with  the  funda- 
mental principles  of  a  sound  morality,  leaves  them  un- 
saved. 

27.  To  divorce  the  positive  from  the  moral  in  religion  is 
to  destroy  both. 

28.  Hearts  dead  to  the  claims  of  man,  cannot  be  alive  to 
the  commands  of  God  :  and  religion  cannot  flourish  on  the 
ground  where  humanity  withers. 

29.  What  God  determines  to  accomplish,  He  will  see  that 
in  some  form,  and  at  some  time,  and  by  somebody,  it  shall 
be  done— all  reformations  from  evil  are  of  his  instiga- 
tion and  those  who  engage  in  them  are  on  the  Lord's  side. 

30.  The  religion  of  Christ  assumes  as  an  essential  ele- 
ment the  doctrine  of  individual  responsibility,  and  inalien- 
able rights,  upon  which  the  whole  framework  of  moral  law 
and  human  accountability  is  erected. 

31.  Really  to  admit  the  claims  of  religion  anywhere,  is  to 
admit  them  everywhere. 

32.  The  practical  Christianity  of  Christendom  is  most  de- 
plorably below  the  Bible  standard,  inasmuch  as  the  current 


8  THE    CHURCH. 

religion  even  of  the  Protestant  and  dissenting  sects  is,  to  a 
great  extent,  a  religion  of  outward  observances,  of  constitu- 
tional arrangements — of  idolized  rituals. 

33.  The  commands  of  God  to  his  people  cover  the  whole 
ground  of  their  civil  and  political  duties,  and  clearly  teach, 
that  to  set  up  the  workers  of  iniquity  and  elevate  oppressors 
to  places  of  power,  is  the  climax  of  apostasy  and  rebellion. 

34.  Religion  and  morality  are  inseparable,  and  the  attempt 
to  dissever  them  in  any  reformatory  movements,  is  to  err 
fatally  in  the  start,  and  to  ensure  defeat  in  the  result. 

35.  A  revival  of  religion  is  no  farther  genuine  than  it  ex- 
tends its  influence  to  overcome  the  sins  of  the  community. 

36.  Christianity  requires  mankind  to  unite  in  one  common 
brotherhood,  under  one  common  Lord;  impresses  the  compre- 
hensive fact  of  man's  equality  w^ith  man,  and  teaches  him 
his  own  equality  with  his  own  mother's  children. 

37.  The  religion  we  propagate  abroad  cannot  be  expected 
to  be  more  pure  than  that  which  is  maintained  at  home. 

38.  Better  that  a  corrupt  Christianity  were  buried  out  of 
sight,  than  that  it  should  continue  to  stalk  abroad,  and  utter 
meaningless  incantations  and  idle  bravados,  as  it  always 
does,  after  the  vital  principle  is  extinct ;  and  when,  in  the 
midst  of  its  vain  formalities,  it  confesses  its  own  want  of 
courage  to  look  gigantic  crimes  in  the  face. 

39.  The  religion  of  no  people  can  rise  higher  than  the 
theology  upon  which  it  is  founded.  A  false  philosophy 
cannot  fail  to  produce  a  false  theology.  A  dead-letter 
theology  always  involves  a  low  standard  of  ethics,  and  the 
corruption  of  the  public  morals  is  a  matter  of  course. 

40.  The  continuance  of  civil  liberty  depends  upon  the 
maintenance  of  pure  religion.  Both  civil  liberty  and  reli- 
gion involve  human  rights :  therefore  liuman  rights  should 
be  made  a  test  question  in  religion. 

SEC.    III. — THE    CHURCH, 

41.  The  people  of  God  in  all  ages,  and  especially  those 
composing  the  Church  of  the  New  Covenant,  are  appointed 
of  God  to  be  a  perpetual  hand  of  Reformers,  to  contend 
without  compromise  against  sin  in  all  its  forms,  to  begin  the 
work,  and  always  to  move  in  the  advance. 


THE    CHURCH.  Jj 

42.  It  is  absurd  to  claim  a  higher  degree  of  purity  in  the 
State,  than  we  claim  in  the  Church — to  expect  that  public 
men  in  civil  life  Avill  cease  from  crime  when  they  hnd  coun- 
tenance among  professed  Christians,  and  their  known  sins 
go  unrebuked. 

43.  Reforms  linger  from  the  want  of  purity  in  those  en- 
gaged in  them,  rather  than  from  the  want  of  numbers. 

44.  When  heretics  begin  to  teach  orthodoxy,  it  is  not  the 
time  for  the  orthodox  to  deride  their  own  faith  by  refusing  to 
follow  the  rigid  teaching,  although  coming  from  those  deem- 
ed unsound  in  the  faith, 

Ao.  Every  Church  is  anti-christian  whose  practice  denies 
the  fundamental  principles  of  justice,  and  is  not  conformed 
to  the  known  example  of  Christ,  and  defends  sentiments 
which  encourage  men  in  sin.  To  support  an  anti-christian 
Church  is  to  support  the  most  effective  enemy  of  God  and 
his  law — of  Christ  and  his  gospel. 

46.  The  question  which  divides  those  who  oppose  and 
those  who  countenance  oppression,  is  a  fundamental  ques- 
tion of  morality,  and  the  church  which  practically  stands  on 
the  wrong  side  of  such  a  question  is,  in  this  respect,  an  anti- 
christian  church. 

47.  A  sound  morality  is  an  essential  ingredient  in  the 
character  of  a  Christian.  The  man  who  is  guilty  of  theft, 
robbery,  kidnapping,  concubinage,  and  the  withholding  from 
the  hireling  his  wages,  lacks  this  ingredient ;  and  by  these 
tests  it  may  be  ascertained  how  far  the  ministry  and  the 
church  are  or  are  not  anti-christian. 

48.  To  steal — to  justify  theft  in  others — to  apologise  for 
it — to  keep  silence  in  view  of  it,  through  fear  of  endanger- 
ing other  great  interests,  or  through  fear  of  making  disturb- 
ance in  the  church  or  the  neighborhood — are  all  acknow- 
ledged sins,  and  mark  a  man  as  unworthy  the  confidence  of 
the  community,  or  membership  in  a  Christian  church,  or 
good  standing  in  the  Christian  ministry.  In  the  same  cate- 
gory, yet  vastly  more  guilty,  are  reckoned,  by  the  common 
sense  of  mankind,  the  stealers  of  men,  women,  and  children, 
— their  defenders,  apologists,  and  silent  supporters. 

49.  A  true  church  of  Christ  is  subject  to  His  rules,  and 
not  to  mere  human  compacts  :  to  membership  in  it,  evidence 

2* 


10  THE    CHURCH. 

of  Christian  character  is  necessary,  and  the  loss  of  this  evi- 
dence is  the  only  forfeiture  of  church  privileges. 

50.  Our  blindness  will  not  prevent  unscriptural  church 
organizations  from  falling,  nor  our  supineness  shelter  us  from 
being  buried  under  their  ruins. 

51.  We  cannot  carry  the  legislation  of  the  country  to  a 
higher  degree  in  morals  than  what  is  indicated  by  the  prac- 
tice of  the  church ;  and  so  far  as  this  practice  connives  at 
injustice,  the  CHURCH  lies  directly  across  the  pathway  of 
all  attempts  to  reform  the  legislation  of  the  country. 

52.  In  the  great  work  of  doing  good,  or  which  is  the 
same,  in  building  up  the  true  church  of  Christ,  or  which  is 
still  the  same,  in  the  work  of  a  genuine  reform,  those  whose 
principles  and  aims  are  coincident,  who  cherish  the  same 
temper  and  breathe  the  same  spirit,  should  be  united  in  their 
labors,  and  never  be  prevented  from  a  sweet  and  efficient  co- 
operation, by  preferences  for  any  outward  forms  or  modes,  or 
discrepancies  on  points  in  mental  philosophy ;  and  this  on 
the  principle  that  you  should  never  raise  the  formalities  of 
religion  to  a  level  with  the  spiritualities  of  religion  ;  a  prin- 
ciple on  which  a  union  of  Christians  universally  might  be 
secured, 

53.  There  are  certain  indications  in  the  churches,  which 
the  world  never  misunderstands,  and  by  which  they  are 
never  misled.  One  class  of  them  is  seen  when  churches 
and  professed  Christians  are  sticklers  for  orthodoxy  and  at 
the  same  time  defenders  of  oppression  ;  when  they  connect 
their  skill  in  hunting  heresy  with  their  ingenuity  in  evading 
the  force  of  moral  truth,  and  denounce  as  the  worst  of  here- 
sies the  vindication  of  human  rights  ;  when,  to  ward  off' the 
appeals  of  Christian  reformers,  they  contradict  in  detail  all  the 
fundamental  doctrines  of  their  own  creed.  Such  indications 
destroy  confidence  in  the  religious  integrity  of  such  churches, 
and  beget  disgust  with  the  system  of  doctrines  they  hold  and 
teach  ;  and  many  wakeful  atid  discerning  minds  in  our  coun- 
try are  thus  induced  to  regard  and  to  treat  evangelical  doc- 
trine with  contempt.  But  it  is  a  hasty  conclusion,  that  the 
leading  tenets  of  a  church  are  worthless  or  false  because 
error  and  corruption  are  found  in  it. 

54.  The  vices  are  a  sisterhood :  the  blow  which  falls 


THE    CHURCH.  11 

effectually  upon  any  one,  seriously  affects  the  whole.  And 
while  a  division  of  labor  among  reformers  is  needful,  the 
tru3  philosophy  of  reform,  as  confirmed  by  facts,  teaches 
that  every  department  must  be  sustaine  1,  and  that  no  one 
can  be  carried  to  a  triumph  while  the  others  are  permitted  to 
lag. 

55.  When  new  things  are  proposed,  there  should  be  a 
just  discrimination.  Churches  may  be  reformed  without 
being  disorganized,  and  innovations  are  not,  of  course,  re- 
forms. 

56.  In  the  professing  Church  there  i#  a  large  class  who 
have  never  been  born  again,  who  have  no  spiritual  discern- 
ment, whose  sympathies  are  with  the  world  and  not  with 
Christ  and  his  cause.  Hence,  what  is  meal  to  one  is  poison 
to  another.  Mo.st,  if  not  all  the  local  churches  are  heart- 
divided,  and  present  the  repel lant  interests  of  converted  and 
unconverted  minds.  A  preacher,  a  lecturer,  cv  a  reformer, 
is  not  therefore  to  be  rejected  because  his  doctrines  produce 
divisions  in  such  churches.  But  the  legiiiraate  and  only 
correct  inference  is,  that  his  labors  are  needed  to  bring  kin- 
dred spirits  to  cluster  together  according  to  the  opposite  at- 
tractions of  godliness  and  impiety  :  the  truly  spiritual  to 
unite  their  energies,  and  those  who  sympaihize  with  the 
world  to  go  to  their  own ;  that  thus  the  Church  may  be 
purified. 

57.  Wlien  God  rises  to  judgment,  the  churches  that  keep 
back  the  truth  must  drink  a  double  poi  tion,  and  drain  the 
cup  of  trembling  to  the  last  dregs. 

58.  Blame  incurred  by  the  criminal  acts  of  a  Society,  rests 
upon  the  individual  who  continues  to  give  it  his  support. 
Christians  do  not  lo.se  their  individual  responsibility  by  being 
associated  in  churches  ;  and  the  question  whether  a.  man 
shall  be  made  a  chattel,  need  not  peiplex  a  Christian  church 
many  weeks. 

59.  Before  a  church  can  become  a  champion  for  the  free- 
dom of  the  world,  she  must  herself  learn  to  stand  fast  in  the 
liberty  wherewith  Christ  maket^  His  peopl*^  iiee. 

60.  When  Christians  coine  to  rely  less  on  outward  ob- 
servances, and  more  upon  Christian  cLaracti- — less  on  sacri- 
fices, and  more  on  mercy — lesh-  on  rituals,  and  more  ok 


12 


THE    CHURCH. 


integrity  and  doing  the  Will  of  God,  they  will  turn  with 
loathing  from  many  things  now  said  and  done  in  the 
churches. 

61.  Christian  or  church  union,  is  tlse  union  of  all  with 
each,  and  each  with  Christ,  It  is  the  fellowship  of  conge- 
nial souls  united  of  choice  and  of  necessity,  by  the  fellow- 
ship of  all  and  of  each  with  the  TRUE  and  the  right,  with 
the  ever  truthful  and  righteous  ( )?•;  E.  The  proper  cognomen 
of  this  union  is,  the  union  of  Christians. 

62.  Satan  seldom  sets  up  a  church  of  his  own  where 
Christians  will  allow  him  a  place  in  the  Church  of  Christ: 
he  seldom  sets  up  an  heretical  church,  so  long  as  he  can 
govern  the  nominally  orthodox ;  and  the  ominous  cry  of 
Church  and  State  union  will  be  hushed,  when  he  can  shut 
Christ  and  his  poor  irom  luost  of  tk«,  so-called  Evangelical 
pulpits  in  the  land. 

63.  The  churches  in  this  country  a'-e  in  a  signally  critical 
condition.  They  must  inevitably  experience  great  changes. 
They  cannot  always  compromise.  Correct  and  noble  in 
their  principle  they  generally  are,  and,  as  churches,  sadly 
recreant  in  practice.  They  will  b°  compelled  to  come  out 
and  act  up  to  their  faith,  or  to  abjure  it.  The  encroachments 
of  the  enemy  will  drive  them  iVum  their  conservatism,  or 
their  fancied  neutral  ground.  If  they  do  not  in  fact  sympa- 
thize with  the  oppressed  aLoinst  the  wrong-doer,  they  must 
give  up  all  pretensions  o^  an  honest,  consistent  regard  for  the 
distinguishing  tenetr  of  an  evangelital  faith. 

64.  To  the  extent  in  which  churches  are  pure  and  spiritual 
will  they  be  able  to  agree  in  labor  and  in  practice.  Where 
tliis  purity  does  not  exist,  and  Chrisdans  raise  the  formalities 
above  the  spiritualities  of  religion,  any  agreement  among 
churches  will  be  a  deceitful  tr^tce,  or  an  armed  armistice. 

Qo.  Agitation  is  unavoidable;  the  certain  process,  and  the 
only  means  of  a  reform.  Nehemiah  retorted  to  this.  By 
enlightening  the  masses,  he  formed  a  correct  public  senti- 
ment against  the  nobles  and  the  rulers  and  the  priesthood,  in 
their  oppressions,  and  they  were  obliged  to  yield  to  the 
reformation  carried  to  its  triumph  by  the  popular  voice. 
And  all  true  Christian  chuiches,  in  the  miust  of  agitations, 
and  to  allay  their  fears,  should  take  for  their  motto  and 


THE    MINISTRY.  13 

watchword,  "  Tmst  not  in  princes,  nor  in  the  sons  of  men," 
and  the  divine  counterpart,  "  Trust  in  the  Lord,  and  stay 
yourselves  upon  your  God." 

SEC.  IV. — THE  MINISTRY. 

66.  The  jVIinistry  is  an  appointed  agency  of  God  for  the 
good  of  man  :  the  Ministers  of  the  Gospel  are  Christ's  mes- 
sengers to  teach  men  their  high  duties  to  Him  and  to  each 
other,  to  bind  up  the  broken-hearted,  to  proclaim  deliverance 
to  the  captive,  and  to  use  the  ordinances  of  the  Gospel  as 
the  appointed  modes  of  expressing  and  affinning  our  fealty 
to  our  common  Father,  and  our  fraternal  regards  for  all  his 
children. 

67.  The  Church,  to  be  spiritually  revived,  and  that  she- 
may  evangelize  the  world,  must  have  a  spiritually-baptized 
ministry,  who  can  and  who  will  unfold  the  connection  be- 
tween Christian  Theology  and  Christian  Ethics,  and  give  us 
their  creeds  in  their  lives,  and  who  will  fearlessly  take  the 
Bible  position  that  Christians  can  have  no  fellowship  with 
the  unfruitful  works  of  darkness. 

68.  jReligious  Teachers  in  the  Church  should  occupy  the 
foreground  in  all  moral  reformations. 

69.  To  separate  the  active  energies  of  the  Church  and  of 
the  Ministry  from  moral  and  religious  reforms,  is  a  con- 
servatism which  betrays  religion  with  a  kiss ;  and  when,  in 
the  progress  of  reform,  its  advocates  melt  away  and  retreat, 
it  augurs  ill  respecting  the  position  occupied  by  the  leading 
injluences  in  the  Church. 

70.  It  is  in  vain  to  look  for  stable  and  steady  efforts  for  a 
reformation  in  public  moral^from  a  feverish,  remittant,  pe- 
riodical religion  ;  or  under  the  influence  of  a  ministry  trained 
in  a  school  of  worldly  expediency,  whose  disciples  will  not 
serve  God  unless  they  can  decypher  on  the  interest  board 
what  good  it  will  do. 

71.  The  elevation  of  the  poor  and  the  oppressed  is  a  prime 
and  blessed  feature  of  the  gospel  of  Jesus  Christ — Himself 
the  friend  of  man,  the  tender  sympathizer  with  human  wo, 
lifting  his  voice  in  tones  of  the  kindest  compassion  amid 
the  sighs  and  plaints  and  groans  of  the  multitude  :  and  the 


14  THE    MINISTRY. 

day  hastens  in  which  the  claims  of  a  Church  and  ministry 
that  do  not  plead  openly  the  cause  of  these  poor,  enslaved, 
will  be  rejscted. 

72.  Twelve  years  faithful  and  extended  discussion  of  the 
doctrine  of  human  rights,  and  the  fundamental  principles  of 
moralily  and  religion,  have  failed  to  induce  the  leading 
Theological  Seminaries  in  the  United  States  to  take  open 
ground  in  opposition  to  the  system  of  American  slavery; 
and  on  these  points  they  seem  to  be  receding  farther  into 
darkness.  Let  this  excite  the  thinking  to  exclaim,  if  the 
light  that  is  in  thee  be  darkness,  how  great  is  that  darkness  ; 
and  certain  prominent  influences  to  understand  that,  as  in 
the  days  of  Luther,  an  under  current  may  effect  a  change 
in  public  sentiment  of  which  men  who  are  at  the  helm  are 
not  apprised. 

73.  When  in  Conventions  of  ministers,  the  strongest  feel- 
ings are  enlisted  against  what  they  regard  as  some  form  of 
heresy,  and  their  deepest  emotions  excited  at  the  prospect  of 
denominational  extension,  while  in  fellowship  with  gross 
practical  enormities,  the  times  are  ominous,  especially  in 
connection  with  the  facts  that  there  are  two  hundred 
thousand  communicants  to  whom  the  Churches  cannot  give 
the  Bible  ;  that  they  dare  not  petition  the  civil  government, 
to  which  they  give  character ;  for  permission  to  teach  their 
own  crushed  members  to  read  the  gospel,  nor  even  remon- 
strate against  the  chattelizing  of  members  of  their  own 
body ;  that  they  may  not  proclaim  the  seventh  command- 
ment, nor  explain  the  eighth  ;  that  they  cannot  prevent  min- 
isters and  laity  from  robbing,  buying  and  selling  their  own 
Christian  brethren,  nor  practically  carry  out  their  avowed 
creed  from  fear  of  popular  odiftm:  in  view  of  all  which,  the 
verdict  is  unavoidable,  that  ecclesiastical  organizations  are 
imbecile  and  losing  their  influence  over  the  community ;  a 
verdict  v/hich  must  be  heard  and  felt. 

74.  Let  none  be  surprised  at  strange  combinations  and  in- 
congruous connections  among  ecclesiastics.  When  ap- 
parent antipodes,  both  in  politics  and  in  professed  theological 
sentiments,  iind  it  necessary  to  combine  their  forces  in  order 
to  resist  the  searching  application  of  Divine  truth,  the  fact 
shows  that  Satan  is  preparing  to  fight  his  last  battles, 


GOVERNMENT  15 

75.  The  sentiment  that  ministers  should  not  meddle  with 
|)olitics,  and  that  to  plead  for  the  oppressed  is  to  interfere 
with  politics,  if  permitted  to  guide  and  control,  would  put  it 
beyond  their  power  to  rebuke  any  sin  which  has  the  sanc- 
tion of  the  State,  and  would  release  them  from  their  respon- 
sibilities to  teach  the  people  their  high  and  solemn  duties  in 
the  choice  of  their  rulers. 

76.  A  tyrannical  government,  and  all  oppression  under 
Ihe  forms  of  law,  are  invariably  connected  with  a  corrupt 
religion  ;  or  the  perversion  of  the  true  religion  by  the  faith- 
less co-operation  and  betrayal  of  its  professed  friends  and 
teachers. 

77.  Adhesion  to  an  ungodly  ministry  inevitably  drags  down 
to  its  own  level  the  flock  :  and  it  has  become  a  question  of 
ineffable  interest,  whether  the  people  of  this  land  have  vir- 
tue enough  to  separate  themselves  from  all  religious  teach- 
ers, who  do  not  honestly  and  continuously  enlist  in  the 
cause  of  universal  freedom. 

78.  When  a  minister  finds  that  the  praying  and  most 
spiritual  portion  of  his  Church  are  in  advance  of  him  in  tbfe 
divine  life,  he  should  promptly  come  up  Jind  lead  them  on 
or  cease  to  be  their  teacher. 

79.  In  no  country,  nor  among  any  people,  can  either 
liberty  or  despotism  prevail  without  the  co-operation  of  ths 
religious  teachers. 

SEC.  V. — GOVERNMENT. 

SO.  The  Lord  Jesus  Christ  has  either  instituted  church 
government,  or  he  has  not:  if  he  has  not,  it  can  be  shown ; 
if  he  has,  we  can  ascertain  with  precision  what  it  w,  and  we 
have  no  right  to  substitute  the  inventions  of  men  for  his 
institutions. 

81.  Authority  in  the  Church  is  given  for  edification  and 
not  for  destruction — not  to  sustain  a  system  of  policy  which 
shall  minister  to  the  pride  of  any  class  of  men,  nor  to  form 
a  body  with  separate  interests  from  the  laity,  but  for  the 
purity,  instruction  and  happiness  of  the  w^hole  body. 

82.  There  must  be  freedom  in  the  Church,  before  there 
can  be  freedom  in  the  State,  for  tj^e  whole  question  of  human 


16  RELIGION    AND    POLITICS. 

liberty,  political  and  religious,  is  involved  in  the  question  of 
Church  government.  No  people  enjoy  a  greater  degree  of 
religious  liberty  than  is  permitted  by  their  church  polity: 
and  civil  and  political  liberty  springs  only  from  pure  Christi- 
anity. No  people  will  long  maintain  a  higher  or  a  purer 
liberty  in  the  State  than  exists  in  the  Church-arrangements 
of  their  current  religion. 

83.  Eternal  vigilance  is  the  price  of  freedom  anywhere 
and  everywhere.  Anti-repubhcan  church  government  is  a 
dangerous  element  in  a  Republican  civil  government. 

84.  All  church  authority,  according  to  the  18th  of  Mat- 
thew, exists  and  resides  with  the  assembled  brotherhood  in 
the  local  church ;  and  if  her  powers  are  transferred  to  a 
select  few,  the  members  can  have  very  little  influence  in 
church  affairs, 

85.  When  things  not  deemed  essential  to  Christian  char- 
acter are  made  essential  to  church  membership,  Christian 
liberty  as  well  as  Christian  unity  is  violated. 

86.  In  a  Republican  government,  it  is  the  business  and 
the  duty  of  the  people  at  the  ballot-box,  to  make  it  conform 
to  its  own  fundamental  principles. 

SEC.   VI. — RELIGION  AND  POLITICS. 

87.  Christians  are  under  religious  bonds  to  sustain  civil 
governments  on  the  great  principles  of  moral  law ;  and  their 
only  correct  and  consistent  course  on  this  subject  is  to  think 
right,  to  pray  right,  to  preach  right,  and  to  Vote  right,  in 
support  of  equal  and  exact  justice  to  all  classes  and  condi- 
tions of  men,  irrespective  oi"  color  or  caste,  discarding  the 
legislation  which  raises  questions  of  policy  above  questions 
of  right,  and  carrying  the  pure  strict  principles  of  morality 
into  all  their  political  actions. 

88.  Moral  questions  have  to  a  great  extent  a  political 
bearing,  and  all  political  questions  have  a  moral  bearing. 

89.  Political  relations  are  subject  to  the  same  moral 
tests  with  other  relations.  The  religion  of  every  nation 
gives  shape  and  character  to  its  political  institutions,  and 
they  become  what  its  current  religion  makes  them ;  and  to 
maintain  that  religion  has  nothing  to  do  with  politics,  is  vir- 


RELIGION    AND    POLITICS.  17 

tually  to  declare  that  integrity  has  nothing  to  do  with  your 
own  character. 

90.  A  large  portion  of  the  Bible  is  occupied  with  politics. 
and  the  religious  character  of  a  people  is  tested  by  their  po- 
litical acts ;  and  when  you  say  that  politics  have  nothing  to 
do  with  religion,  you  aver  that  a  political  man  is  not  bound 
to  do  right,  and  that  integrity  has  nothing  to  do  with  legisla- 
tion. 

91.  Your  politics  are  wrong,  of  course,  if  the  faithful  pre- 
sentation of  the  principles  of  righteousness  cross  your  polit- 
ical path  ;  and  to  refuse  in  this  case  to  change  your  course, 
is  the  practical  avowal  that  you  place  expediency  above 
right. 

92.  The  Divine  Law  requires  love  ;  and  nothing  is  Law, 
either  human  or  divine,  that  is  inconsistent  with  universal 
benevolence.  And  the  man  who  breathes  the  true  Christian 
spirit,  will  feel  a  deep  interest  in  the  affairs  of  human  gov- 
ernments, and  to  a  greater  or  less  extent  bear  a  part  in  them : 
not,  indeed,  from  mere  selfish  or  party  purposes,  but  to  pro- 
mote the  public  welfare,  and  to  fulfil  the  political  duties  re- 
quired of  every  good  man,  at  the  ballot-box,  and  in  every 
other  relation  where  his  acts  and  opinions  will  further  the 
choice  of  good  rulers,  and  secure  for  the  country  a  righteous 
legislation. 

93.  In  the  first  ages  of  Christianity  the  relation  and  the 
attitude  of  the  civil  government  and  the  Church  were  that  of 
the  persecutor  and  the  persecuted. 

The  next  stage  was  that  in  which  persecution  ceased,  and 
the  friendly  relation  of  granting  and  receiving  protection  ex- 
isted between  the  State  and  the  Church. 

In  the  next  stage  Chiistianity  became  an ti- christian, raised 
a  supreme  head,  aimed  to  control  the  civil  magistrate  even  in 
civil  matters,  and  the  struggle  resulted  in  the  establishment 
of  a  complete  spiritual  and  civil  despotism.  , 

The  overthrow  of  this  revolting  despotism  was  com- 
menced by  the  Reformation,  but  the  work  was  not  perfected. 

In  the  succeeding  ages,  men  have  been  slow  to  receive  the 
truth  on  the  subject  of  civil  and  religious  liberty- ;  and  so  late 
as  the  middle  of  the  19th  century-,  the  alphabet  on  this  sub- 
ject is  yet  to  be  studied  by  leading  influences  in  Christen- 
3 


18 


SECTARIANISM. 


Jom,  and  a  vigilance  that  sleeps  not  is  needed  to  keep  back 
the  triumphs  of  both  civil  and  ecclesiastical  domination. 

The  true  and  just  theory  is,  that  the  Civil  Government, 
uncontrolled,  manage  the  civil  concerns  of  the  State ;  but  in 
accordance  with  the  inalienable  rights  of  man  and  the  change- 
less principles  of  morality,  securing  to  all  classes  under  it 
personal  protection,  the  rights  of  conscience,  and  the  right  of 
private  judgment :  the  Church  imcontrolled  regulating  her 
own  concerns  in  accordance  with  the  same  principles,  asking 
nothing  of  the  State  but  protection,  and  demanding  nothing 
of  the  State  but  that  its  legislation  shall  accord  with  the 
principles  of  righteousness.  This  leaves  Religion  untram- 
melled :  the  Church  confined  to  her  own  sphere,  and  the 
State  acting  only  within  its  own  limits. 

The  Ministers  of  State,  or  civil  rulers,  will,  on  this  theory, 
carefully  and  conscientiously  apply  the  principles  of  the 
Divine  government  to  the  civil  and  political  interests  of  hu- 
man society ;  and  the  Ministers  of  Religion  will  present 
Bible  counsel  respecting  the  civil  and  pohtical  duties  of  the 
people,  and  act  as  the  faithful  reprovers  of  iniquity  and  evil 
doers. 

94.  Political  action,  pohtical  preaching  and  praying,  and 
political  voting,  would  never  have  come  into  bad  odor  if 
Christians  and  Ministers  of  the  Gospel  had  not  joined  with 
the  wicked  in  putting  vile  men  into  civil  office,  and  sustained 
oppressive  legislation  ;  and  for  them  to  refrain  from  political 
action  because  politics  are  corrupt,  is  to  hand  over  the  ad- 
ministration of  the  affairs  of  State  to  the  devil, — instead  of 
which,  their  duty  is  to  reform,  to  proclaim  Bible  truth,  and 
to  sustain  the  legislation  which  the  Bible  approves. 

SEC.  VII. — SECTARIANISM. 

95.  There  Is  nothing  so  high  or  so  holy  which  the 
touch  of  sectarianism  will  not  taint  and  transmute  into  its 
own  debased  image. 

96.  It  is  the  peculiarity  of  sectarianism  to  substitute  the 
profession  for  the  practice  :  hence  it  falls,  when  the  Church 
insists  upon  practice,  or  a  fair  Christian  character,  as  a  test 
of  membership ;  for  such  a  test  would  eventually  unite  all 


SLAVERY.  19 

Christians  in  one  harmonious  co-operation,  and  throw  off  to 
the  world  those  who  are  moved  by  woHdly  affinities. 

97.  Conservatives  of  all  sects  have  stronger  affinities  with 
each  other  than  they  have  with  the  reformers  of  their  own 
sect. 

SEC.  VIII. SLAVERY. 

98.  To  find  access  to  the  mercy  seat,  men  must  duly  re- 
gard the  claims  of  the  poor  and  needy,  and  take  part  with 
the  weak  against  the  strong — with  the  oppressed  against  the 
oppressor. 

99-  The  liberties  of  a  people  can  be  preserved  only  by  the 
conviction  that  they  are  the  gift  of  God,  and  not  to  be  vio- 
lated but  with  his  wrath :  a  conviction  which  is  the  only 
adequate  safeguard  of  freedom,  and  the  destroyer  of  despot- 
ism. 

100.  All  who  refuse  active  succor  to  the  poor,  will  be 
rejected  by  the  Saviour,  who  regards  the  neglect  of  such  as 
the  neglect  of  himself. 

101.  Human  policy  never  fixes  one  end  of  a  chain  around 
the  ankle  of  a  slave,  but  Divine  Justice  rivets  the  other  end 
around  the  neck  of  his  tyrant, 

102.  The  Churches  in  the  United  States  could  not  have 
been  seduced  into  so  close  an  alliance  with  Slavery,  had  they 
known  no  ecclesiastical  connection  but  the  local  church. 

103.  Men  who  will  elevate  property  above  humanity — 
matter  above  Spirit — will  sacrifice  hum^n  life  on  the  altar 
of  property. 

104.  The  doctrines  of  modern  abolition  are  the  commonly 
received  doctrines  of  orthodox  Christianity  brought  to  bear 
upon  the  specific  sin  of  slave-holding. 

105.  There  is  a  war  of  extermination  now  going  on  be- 
tween American  Slavery  and  American  Christianity,  and  one 
or  the  other  must  eventually  fall. 

106.  At  the  present  period,  and  especially  in  this  country 
among  professed  Christians,  the  mosi  conspicuous  and 
searching  test  questi.m  is  connected  with  the  sin  of  despot- 
ism, civil  and  ecclesiastical,  the  denial  of  human  rights,  and 
particularly  the  support  of  the  chattel  principle. 


20  SLAVERY. 

107.  The  overthrow  of  civil  and  ecclesiastical  despotisms 
is  undoubtedly  the  grand  characteristic  enterprise  of  the  pre- 
sent and  the  next  coming  age.  The  enterprise  will  succeed; 
and  those  now  in  active  life  should  go  in  advance  of  the 
past. 

108.  A  Constitution  which  guarantees  to  all  the  States 
under  it  a  Republican  form  of  government  cannot,  without 
self-immolation,  be  tortured  into  an  oligarchical,  slave- 
holding  despotism. 

109.  A  State  authorizing  one  portion  of  the  people  to 
own,  or  to  hold  as  slaves  another  portion  of  the  people,  is, 
both  in  theory  and  practice,  destitute  of  all  claim  to  a  Re- 
publican form  of  government. 

110.  To  say  that  Slavery  does  or  can  derive  power  from 
the  United  States  Constitution,  to  encroach  on  the  inalien- 
able rights  of  any  person,  under  any  circumstances,  is  to 
impeach  the  integrity  of  the  framers  of  it — to  accuse  them  of 
practising  the  deepest  hypocrisy  in  the  definition  they  gave, 
of  the  doctrine  of  human  rights,  and  of  a  republican  form  of 
government,  and  to  say  that  the  Constitution  itself  is  a  bur- 
lesque upon  liberty,  and  a  gross  imposition  upon  mankind. 

111.  Civil  liberty  and  religious  toleration  are  citadels,  not 
of  course  impregnable,  but  not  easily  to  be  reduced.  All 
who  value  them  should  unite  in  their  defence  ;  for  the  loss 
of  them  to  one  class  of  citizens,  or  to  one  church,  tends  to 
the  loss  of  them  to  all. 

112.  The  general  aspect  of  the  world  indicates  universal 
preparation  for  great  events :  and  the  rising  energies  of  the 
thinking  portions  of  Christendom,  seem  to  ivait  for  the  abo- 
lition of  slavery  in  this  Republic. 

113.  The  revolution  of  the  present  age  is  prominently  one 
of  thought,  of  opinion,  of  sentiment ;  a  revolution  in  which 
existing  systems  and  usages  are  either  wholly  supplanted, 
or  are  made  to  assume  entirely  new  forms.  The  secret  and 
the  cause  of  all  these  movements  are  the  action  of  great 
fundamental  principles,  the  ideas  of  the  right,  the  true,  and 
the  good,  that  are  heaving  the  elements  of  society  with  the 
power  of  an  earthquake,  and  in  the  language  of  inspiration, 
figuratively  applied,  shaking  not  the  earth  only,  but  also 
heaven, 


CHAPTER   IT. 

POSITIONS  DEFINED. 

The  government  of  God  is  the  application  and  enforce- 
ment of  the  principles  of  justice,  or  of  moral  law,  to  the  cir- 
cumstances and  necessities  of  all  the  moral  beings  under  it. 
It  is  perfect,  since  it  accords  everywhere  and  at  all  points 
with  existing  moral  relations,  and  sustains  the  personal 
rights  of  all,  the  just  claims  of  the  most  degraded  slave  as 
those  of  an  angel. 

All  legitimate  human  governments  are  a  part  of  the  moral 
government  of  God ;  and  consist  in  the  application  and  en- 
forcement of  the  principles  of  the  Divine  government,  or  of 
moral  law,  to  the  wants  and  necessities  of  mankind,  or  to 
the  exigencies  of  human  society.  Their  legitimacy  is  tested 
by  the  question,  is  the  legislation  in  accordance  with  the 
principles  of  natnral  justice,  securing  the  individual  rights 
of  all  and  every  portion  of  citizens  under  it.  An  affirmative 
answer  /^hows  the  obligation  of  all  persons  holding  any  con- 
nection with  them  to  be  quiet  and  obedient.  A  negative 
answer  renders  it  the  duty  of  every  subject  of  such  govern- 
ments, to  use  all  lawful  and  proper  means  for  such  a  change 
as  shall  effect  a  righteous  legislation. 

Religion  and  morality  are  constituent  elements  in  all  gov- 
ernments. A  peifect  government  has  a  perfect  morality  for 
its  basis.  An  imperfect  government  is  based  upon  an  im- 
perfect morality.  As  human  governments  are  the  arrange- 
ments of  men,  their  religious  views  and  sentiments  will  be 
found  in  the  texture  of  their  laws,  and  religion  and  govern-, 
ment  everywhere,  are  inseparable. 

The  same  class  of  moral  principles  is  to  be  applied  to 
governments  of  every  name  and  kind,  designed  for  moral 
beings.  Men  associated  for  State  purposes,  have  no  right 
to  leave  out  these  principles  in  their  arrangements,  or  to 
contravene  them  in  their  politics.  When  men  associate  for 
3* 


22  POSITIONS    DEFINED. 

religious  puTposes,these  sam  principles  must  be  interwoven 
with  all  their  conventional  and  iassociated  regulations,  or 
they  assume  the  attitude  of  enemies  both  of  God  and  man. 

Religious  men  and  political  men ;  men  in  the  civil  depart- 
ment and  men  in  the  church,  the  State  and  the  Church,  are 
equally  bound,  and  on  the  same  common  basis  which  sup- 
ports the  throne  of  God,  to  seek  and  to  secure  the  highest 
and  the  best  good  of  the  whole  community,  and  of  every 
individual  in  it. 

The  Lord  Jesus  Christ  has  given  no  laws  for  the  govern- 
ment of  his  Church,  differing  from  the  laws  for  the  govern- 
ment of  the  State.  All  the  power  of  church  government 
lies  in  the  public  sentiment  of  the  brotherhood  properly  ex- 
pressed. Of  course  all  legitimate  church  governm.ent  is  in 
favor  of  justice  and  universal  liberty,  and  the  efficient  hand- 
maid of  all  righteous  civil  governments,  and  asks  no  more 
of  the  State  than  simply  protection  in  personal  rights,  and 
in  the  quiet  expression  of  opinions. 

A  Church  is  an  association  or  company  of  professed  be- 
lievers in  the  gospel  of  Jesus  Christ,  united  for  the  worship 
of  God,  and  the  enjoyment  of  Christian  ordinances. 

It  is  the  generally  received  opinion  that  no  particular  form 
of  church  government  is  prescribed  in  the  New  Testament. 
But  the  principle  and  the  fact  are  both  given  in  the  18th  of 
Matthew,  and  in  the  5th  chapter  of  Paul's  first  Epistle  to  the 
Corinthians,  viz. : — the  assembled  brotherhood  are  the 
authorized  and  competent  triers  of  such  offenders  as  exist  in 
the  Church. 

Thinking  men  should  think  before  they  quietly  acquiesce 
in  a  departure  from  the  positive  injunctions  of  Christ  and 
Paul :  and  before  they  consent  to  the  introduction  of  an  ele- 
ment into  ecclesiastical  government  which,  in  the  civil  gov- 
ernment, would  be  hostile  to  liberty. 

As  a  matter  of  fact,  mankind  have  professed  to  assume 
forms  of  government,  iDoth  in  the  Church  and  in  the  State 
in  accordance  with  the  degrees  of  virtue  and  intelligence 
among  the  people.  But  this  fact  does  not  prove  that  God 
has  given  these  difl^erent  forms,  although  he  has  permitted 
them  to  exist.  It  ever  has  been  the  duty  of  the  people,  in 
every  age  and  in  every  stage  of  society,  to  adopt  a  govern- 
ment, both  religious  and  political,  which  shall  apply  and 


POSITIONS    DEFINED.  23 

enforce  the  given  principles  of  moral  law  to  the  exigencies  oi 
the  community. 

The  forii)  of  government  which  perfectly  accords  with  the 
principle  of  law  which  God  proclaims,  he  approves;  and 
this  is  the  only  form  which  he  has  given :  all  others  so  far 
as  they  deviate  from  his  revealed  will,  are  usurpation. 

Deeply  fraught  with  evils  is  the  sentiment  that  there  is 
one  class  of  rules  for  the  State,  and  another  class  for  the 
Church,  one  for  the  politician,  and  another  for  the  Christian  ; 
that  when  a  man  goes  to  the  ballot-box,  or  puts  on  the  robes 
of  office,  he  is  released  from  that  strict  moral  responsibility 
which  he  is  bound  to  regard  when  he  goes  to  the  house  of 
God  for  worship,  or  joins  in  the  communion  services  at  the 
Lord's  table. 

You  may  know  whether  any  particular  form  of  church 
government  is  given  of  God  when  you  know  that  it  ac- 
cords with,  or  violates  the  inalienable  rights  of  those  con- 
nected with  it. 

Authority  delegated  to  an  agent  for  a  specific  object,  who 
isholden  strictly  amenable  to  the  brotherhood,  is  one  thing  : 
and  quite  another  thing  is  it  when  the  Church  commits  the 
whole  power  of  discipline  or  Church  action  into  the  hands , 
of  agents  over  whom  they  have  no  control. 

Regarding  the  directions  of  Christ  and  Paul  as  positive  and 
prohibitory,  no  Christian  has  their  permission  to  become  a 
member  of  any  Church  in  which  these  principles  are  con- 
travened. 

God  has  not  given  one  code  of  laws  for  an  imperfect  state 
of  society,  and  another  for  a  state  of  society  which  is  perfect. 
He  has  but  one  moral  law,  and  this  demands  that  moral 
beings,  under  all  circumstances,  and  in  every  grade  of  capa- 
dty  and  intelligence,  love  Him  with  all  their  heart  and  their 
neighbors  as  themselves.  Holy  angels  and  unholy  angels 
are  under  this  law.  The  most  debased  men  on  earth,  and 
saints  and  angels  in  heaven,  will  be  judged  by  the  same  rule. 
This  holy  law  of  God  demands  that  all  moral,  intelligent 
beings  understand  and  apply  its  simple,  but  sublime  princi- 
ples to  all  their  spiritual  and  secular  concerns.  There 
seems  to  be  no  place  for  a  doubt  that  a  spiritual  democracy  is 
oth.the  matter  and  the  form  of  government  best  suited  to 
a  society  of  believers — to  the  Christian  Church. 


CHAPTER   III. 
CONGREGATIONALISM. 

SEC.    I. DEFINITION. 

Congregationalism  is  a  system  of  ecclesiastical  organiza- 
tion, in  which  the  Scriptures  are  recognized  as  the  only  in- 
fallible guide,  respecting  church  order  and  discipline ;  and 
maintains  that  the  church  should  act  authoritatively  upon  all 
business  appertaining  to  her  welfare,  and  conduct  such  busi- 
ness to  its  full  and  final  issue,  independent  of  any  person, 
office,  power,  or  judicatory  above  it,  and  that  Christ  and  his 
apostles  adopted  and  taught  a  model  of  government  for  the 
preservation  of  the  church  in  its  native  purity,  and  provided 
for  the  transferring  of  this  model  to  all  succeeding  ages ;  a 
model  which  needs  no  improvements  from  the  wisdom  of 
man. 

As  all  church  power  is  vested  in  the  members,  assembled 
in  the  name  and  by  the  authority  of  Christ,  to  regard  a 
church  session,  or  a  board  of  elders,  or  a  committee,  as  con- 
structively the  Church,  is  inadmissible. 

The  birth-right  of  all  men  to  govern  themselves  under 
God,  is  the  broad  basis  of  the  ecclesiastical  constitution  of 
Congregationalism,  which  regards  this  right  as  infringed 
when  men  appoint  others  to  govern  them. 

The  mutual  interests  and  relations  between  churches 
require  that  they  watch  over  each  other  in  the  spirit  of  fra- 
ternal counsel  and  admonition. 

The  parochial  or  congregational  church  is  the  only  orga- 
nized, visibly  professing  association  of  belieyers,  mention- 
ed by  any  accredited  writer  for  the  space  of  two  hundred 
years  after  Christ. 

Associated  believers  should  agree  in  fundamental  points 


WHO  COMPOSE   THE  CHURCH  f  20 

of  doctrine,  but  no  church  has  the  right  to  force  the  con- 
science, or  in  the  least  degree  to  infringe  the  right  of  private 
judgment. 

As  a  matter  of  fact,  though  not  a  part  of  its  polity,  in  the 
early  period  of  Congregationalism  in  this  country,  two  min- 
isters were  required  in  each  church,  one  under  the  name  oi 
teacher,  the  other  that  of  pastor :  the  pastor  to  administer 
the  word  of  wisdom ;  the  teacher  to  attend  to  doctrine,  and 
thereby  administer  the  word  of  knowledge. 

SEC.    II. — WHO    CO.MrOSE   THE    CHURCH  .' 

All  who  are  redeemed  by  the  blood  of  Christ,  and  bear  his 
image,  have  a  right  to  church-fellowship,  and  may  claim  the 
privileges  connected  with  it.  Assent  to  the  organization 
and  religious  sentiments  of  any  particular  local  church,  and 
a  Christian  character  entitles  a  person  to  be  receiv^ed  as  a 
member.  The  rule  is,  to  admit  to  membership  such  as  the 
Scriptures  intended,  and  to  exclude  none  of  this  character. 
To  reject  such,  is  to  offend  Christ's  little  ones. 

It  is  the  right  and  the  duty  of  the  Church  to  examine  ap- 
plicants for  admission  that  the  members  may  become  satis- 
fied in  regard  to  the  Christian  character  of  all  who  are  re- 
ceived ;  never  know^ingly  violating  the  rule — that  all  are  to 
be  admitted  who  give  proof  that  Christ  has  received  them. 
It  is  not  a  denial  of  this  right  when  a  church  holds  the  ap- 
plicants on  trial  for  a  season.  Yet  the  exercise  of  this  dis- 
cretionary power  becomes  a  sin  when  it  keeps  back  from  the 
ordinances,  or  excludes  those  qualified. 

The  inherent  right  of  the  members  to  judge  of  the  qualifi- 
cations of  applicants  for  church  privileges,  does  not  justify 
the  guarding  of  the  portals  of  the  church  so  as  to  admit  none 
who  will  not  pronounce  distinctly  the  shibboleths  of  a  sect ; 
nor  authorize  the  position  which  regards  assent  to  a  creed  as 
a  better  qualification  than  known  and  unquestioned  Chris- 
tian character.  The  right  to  examine  is  not  the  right  to 
deny  or  to  annihilate  the  claims  of  the  applicant.  When 
the  applicant  is,  in  fact,  a  tru(»  believer,  he  may  claim  the 


26  WHO  COMPOSE  THE  CHURCH? 

benefits  of  church  fellowship  :  and  if  he  give  evidence  of 
this  in  a  sound  Christian  character,  to  shut  the  door  against 
him,  infringes  upon  the  right  of  private  judgment,  violates  a 
fundamental  principle  of  church  fellowship,  and  mars  the 
order  of  the  Christian  confederacy. 

The  institution  of  the  Church  is  but  the  instrument  for 
the  accomplishing  the  high,  holy,  spiritual  and  moral  ends 
of  the  Divine  Founder  of  the  Christian  faith.  From  these 
ends,  the  Church  derives  its  value. 

It  is  in  the  light  only  of  these  holy  purposes  that  we  can 
correctly  ascertain  and  understand  the  machinery  of  church 
organization,  or  ecclesiastical  arrangements.  No  mode  or 
arrangement  can  be  scriptural  which  does  jiot  happily  sub- 
serve these  designs,  which  must  be  prominent  before  the 
Church  on  the  examination  and  admission  of  members. 

Neither  in  their  labors  for  the  converr3ion  of  sinners,  nor 
in  the  admission  of  members,  have  Christians  the  right  to 
act  with  a  special  view  to  the  prerogatives  of  the  Pope,  or 
the  Episcopacy,  or  the  Presbytery,  or  of  any  other  ecclesias- 
tical body,  or  of  any  sect,  but  always,  and  only,  to  the  spirit 
and  the  objects  of  a  pure  and  benevolent  Christianity. 

The  Church  should  be  composed  of  men  of  God — persons 
of  holy  endeavor,  of  prayer.  Hence,  Christian  character  as 
defined  in  the  Bible,  and  nothing  else,  is  the  proper  scriptural 
qualification  of  church  membership.  To  find  this  qualifica- 
tion is  the  only  lawful  object  of  an  examination.  Without 
it  no  man  can  have  any  right  to  a  place  in  a  Christian 
Church. 

The  doctrinal  sentiments  of  the  applicant  are  to  be  re- 
garded ;  the  only  test  which  accords  with  the  right  of  Chris- 
tian fellowship  is  the  cordial  reception  of  the  fundamental 
truths  of  the  Christian  religion — truths  that  present  and  sus- 
tain the  rights  of  God  and  the  rights  of  man. 

The  right  of  examination  extends  to  persons  coming  from 
other  churches.  This  right  is  not  always  exercised,  and 
persons  are  more  generally  received  on  the  credit  of  their 
certificate  of  regular  and  good  standing  in  the  church  they 
have  left.  This  practice  promotes  confidence  and  harmony 
between  churches. 


WHO   COMPOSE  THEi  CHURCH?  27 

In  all  voluntary  associations  and  deliberative  assenablies, 
the  majority  governs:  the  decision  of  the  majority  is  the 
voice  of  the  body.  The  majority  are  not  always  correct  in 
their  decisions ;  still  the  ruling  power  is  with  them,  and 
must  be  with  them.  On  no  other  principle  can  associations 
exist.     This  is  well  understood  in  all  church  organizations. 

Should  any  one  claim  that  his  own  particular  views,  or 
what  he  may  deem  his  own  particular  rights,  shall  be  sus- 
tained, in  opposition  to  what  are  the  views  and  the  claims 
of  the  majority,  he  would  prove  himself  disqualified  to  be 
continued  as  a  member. 

He  has,  indeed,  the  right  of  private  judgment,  and  may 
present  and  defend  his  views  ;  but  if  he  cannot  be  gratified 
but  by  the  submission  of  the  majority,  he  has  no  right  to 
demand  this,  and  the  church  cannot  grant  it.  In  this  case, 
his  redress  is  to  withdraw  ;  and  if  his  Christian  character  be 
good,  he  has  the  right  to  a  certificate  as  a  member  in  confi- 
dence. 

A  member  has  the  right  to  withdraw  his  connection  with 
the  Church.  No  church  covenant  should  trespass  upon  in- 
alienable rights. 

A  member  whose  moral  character  is  good,  but  who  is 
conscious  that  he  is  not  a  Christian,  or  one  ostensibly  a  real 
behever,  may  deem  it  his  duty  to  withdraw.  In  this  case, 
the  brethren  will  labor  to  convince  him  of  what  they  deem 
his  proper  course  :  if  they  fail,  the  Church  may  consent  to 
his  departure  on  his  own  responsibility. 

In  regard  to  this,  however,  there  is  no  prescribed  and  bind- 
ing rule. 

An  arbitrary  course  will  defeat  the  designs  of  the  Church, 
which  may  take  any  action  a  sound  discretion  dictates,  in 
the  treatment  of  the  members,  not  contravening  the  princi- 
ples of  the  Gospel. 

The  Saybrook  Platform  provides  that  a  church  member, 
not  otherwise  scandalous,  who  shall  fully  withdraw  and 
divide  himself  from  the  communion  of  the  particular  church 
to  which  he  belongs,  the  church  may  justly  esteem  and  de- 
clare itself  discharged  of  any  further  inspection  over  him. 


28  OFFICERS 


SEC.  III. — OFFICERS. 

Ministers  and  Deacons  are  the  only  officers  in  the  Church 
of  Christ,  according  to  the  settled  principles  of  Congrega- 
tionalism. 

Ruling  Elders  are  recognized  in  the  Cambridge  Platform  ; 
but  the  office  has  never,  been  regarded  by  Congregationalists 
as  divinely  appointed.  As  early  as  1702,  Cotton  Mather 
says,  our  churches  noio  are  nearly  destitute  of  such  helps. 

The  office  of  Deacon  is  one  of  great  interest  and  import- 
ance. The  Deacon  is  the  Pastor's  assistant ;  and  although 
in  a  subordinate  office,  he  is  expected  to  perform  duties  of  a 
high  religious  nature,  and  not  to  be  confined  to  the  temporali- 
ties of  the  Church.  Many  things  in  the  detail  must  be 
done,  both  temporal  and  spiritual,  in  every  Christian  congre- 
gation, or  the  Church  essentially  suffers.  The  Deacon's 
office  includes  these  ;  and  \vhen  tilled  by  a  faithful,  efficient 
man,  it  is  not  of  course  certain  that  he  is  less  useful  than 
the  Pastor.  Office  necessarily  increases  the  influence  of  the 
incumbent  for  good  or  for  evil ;  and  when  a  man  of  a  bad 
spirit  is  in  office  among  Christian  brethren,  the  cause  of  piety 
suffers  deeply.  Doctor  Bellamy,  a  shrewd  observer  of  men, 
and  very  frequently  called  to  act  in  ecclesiastical  councils, 
once  remarked,  "  I  find  that  most  of  the  difficulties  among 
the  churches  are  occasioned  by  the  conduct  of  some  wicked 
Deacon.' 

His  office  is  distinct  from  that  of  the  Pastor  or  Teacher, 
and  it  is  a  mistake  when  churches  permit  the  Deacon  to 
supersede  the  Minister. 

The  church  which  attempts  to  do  without  a  Pastor,  falls 
inevitably  into  a  decline.  A  brother  eminently  useful  as  a 
Deacon  has  often  materially  diminished  his  usefulness  by 
assuming  the  office  of  a  Pastor.  The  primitive  Deacons, 
Stephen  and  Philip,  preached,  and  Stephen  administered 
baptism.  It  is  probable  that  the  brethren  scattered  abroad 
from  the  Church  in  Jerusalem  did  the  same.  Under  similar 
circumstances,  the  same  things  may  be  done  in  any  age. 

Deacons  are  ordained  or  set  apart  to  their  office  work  by 
prayer,  the  laying  on  of  hands  (a  symbol  merely  of  their 


CHURCH    OFFICERS.  29 

need  of  Divine  influence),  and  by  an  appropriate  address  or 
charge. 

The  office  of  the  Deacon  is  permanent ;  but  the  period  in 
which  the  incumbent  shall  serve  in  the  office  may  be  limited 
by  the  vote  of  the  Church — allowing  him,  at  the  expiration 
of  his  term  of  service,  to  be  regarded  with  others  as  a  can 
didate  for  the  place.  This  arrangement  gives  the  Church 
the  opportunity  to  bring  other  gifts  into  this  important  office, 
and  allows  the  incumbent  to  retire  without  revulsion  of  feel- 
ing. 

A  perpetual  Minister,  a  perpetual  Elder,  a  perpetual  Dea- 
con, irrespective  of  qualitications  and  usefulness  and  the 
consent  of  the  Church,  is  a  dire  calamity ;  and  as  those 
who  have  the  poorest  qualifications  are  sure  to  be  the  most 
sensitive  of  neglect,  and  the  most  tenacious  of  the  oflSce,  it  is 
wise  for  a  church  to  leave  a  door  pleasantly  open  through 
which  they  may  lead  out  an  unacceptable  Deacon,  and  pre- 
serve him  harmless. 

SEC.  V. — STANDING  AND  AUTHORITY  OF  CHURCH  OFFICERS. 

Minister,  Elder,  Pastor,  Teacher,  Overseer,  Bishop,  are 
different  Scripture  titles  of  the  same  office.  The  other  officer 
is  the  Deacon. 

A  Church  includes  all  who  are  associated  for  the  main- 
tenance ot  religious  worship  ;  and,  on  Congregational  princi- 
ples, is  complete  in  her  organization  to  do  all  that  appertains 
to  her  discipline,  and  is  not  permitted  to  delegate  any  portion 
of  her  powers  or  church  authority  to  others.  The  members 
are  a  brotherhood  of  acknowledged  equals,  joining  hands  for 
a  common  object.  These  are  required  to  watch  over  each 
other  in  love.  They  need  a  presiding  officer,  but  this  officer 
cannot  be  clad  with  the  power  of  the  body.  They  may 
need  a  committee,  but  this  committee  cannot  be  invested 
with  the  full  power  of  the  Church.  This  responsibility  is 
not  transferable.  The  Churches  of  the  Apostolic  age  were 
independent,  and  the  bishops  pastors  of  local  congregations. 

Among  Ministers  there  is  an  entire  ecclesiastical  equality. 
The  Minister  has  no  power  in  the  Church  except  what  arise* 
from  his  single  vote,  and  from  his  weight  of  character. 


30  STANDING    AND    AUTHORITY 

Equality  is  the  order  of  Christ's  Church  :  authority  is  shared 
equally. 

Congregational  principles  do  not  justify  the  distinction 
between  Clergy  and  Laity  as  having  distinct  claims  and  sepa- 
rate interests,  or. grades  of  power. 

All  the  early  disciples  considered  themselves  authorized  to 
preach,  and,  if  necessity  required,  to  baptize,  and  in  all  pro- 
bability to  administer  the  Lord's  Supper.  This  state  of 
thing  continued  down  to  the  opening  of  the  third  century. 

The  marked  veneration  for  Ministers,  under  the  title,  the 
Clergy,  which  formerly  existed  in  this  country,  has  very 
much  subsided.  Powers  and  privileges  claimed  by  the 
Clergy,  and  by  the  Ruling  Elders,  where  they  are  regarded 
as  church  officers,  have  turned  public  sentiment  to  the  other 
extreme,  and  contributed  much  to  lessen  esteem  for  the  min- 
istry and  churches.  Clerical  usurpations  have  created  a  deep 
and  extended  disgust  in  very  many  minds. 

By  long  usage,  the  licensing  of  preachers,  public  teaching, 
and  the  administration  of  the  ordinances,  have  been  consid- 
ered as  appertaining  to  the  office  of  the  Ministry.  But  the 
right  and  the  power  to  direct  and  regulate  these  matters  are 
inherent  in  the  churches.  In  several  respects,  the  usages 
among  Congregationalists  are  a  marked  departure  from  strict, 
genuine,  and  pure  Congregationalism  as  practised  in  the 
Apostolic  period,  and  in  the  early  days  of  New  England. 

Sound  Congregational  principles  and  doctrines  subject 
every  Pastor  to  the  watch  and  discipline  of  his  church ; 
amenable,  like  any  other  member,  to  the  church,  the  Court 
of  triers — the  ultimate  appeal  in  all  cases  of  difficulty,  and 
possessed  of  the  undoubted  right  to  perform  all  necessary 
acts  of  discipline.  In  his  offictal  station  only  is  the  Pastor 
a  superior,  and  even  this  office  makes  him  but  the  chief 
among  equals. 

The  Cambridge  Platform  says,  as  the  church  had  the 
power  to  call  the  Minister  to  office,  so  they  have  the  power 
to  remove  him  from  office :  the  church  that  could  receive 
him  to  fellowship  can  also  cast  him  out, 

Mather  says,  when  a  Pastor  has  fallen  into  scandal,  the 
brethren  that  are  acquainted  with  it  proceed  as  they  would 
with  another  brother  in  such  cases  ;  only  with  more  special 


OF    CHURCH    OFFICERS.  31 

terms  of  respect  and  repetition  of  addresses,  as  the  relation 
of  a  father  may  call  for. 

Intellectual  gifts,  qualifications,  an  inward  call,  and  the 
voice  of  the  people,  inviting  a  person  to  exercise  these  qua- 
lifications in  their  behalf,  with  his  consent,  constitute  a  Gos- 
pel Minister.  Ordination  is  merely  the  public  recognition  of 
the  person  thus  called  as  an  accredited  minister  of  Christ. 
There  is  something  absurd  in  the  supposition  that  ordained 
IMinisters  have  the  sole  right  of  ordaining  others.  When 
Ministers  do  ordain,  it  is  because  they  are  invited  and  ap- 
pointed by  the  church  to  do  it. 

The  fathers  of  New  England,  says  Cotton  Mather,  did  not 
reckon  ordination  to  be  essential  unto  the  vocation  of  a  Min- 
ister, aay  more  than  coronation  to  the  being  of  a  king :  it  is 
but  a  convenient  adjunct  of  his  vocation,  and  a  solemn  ac- 
knowledgment of  it,  with  an  useful  and  proper  benediction  of 
kim  in  it. 

The  Cambridge  Platform  states,  this  ordination  we  ac- 
counted nothing  else  but  the  solemn  putting  of  a  man  into 
his  place  and  office  in  the  church,  where  unto  he  had  a  right 
before  by  election,  being  like  the  installing  of  a  magistrate. 

Samuel  jMather  says,  it  is  entirely  just  and  reasonable 
that  particular  churches  should  have  this  power :  for  they 
are  ecclesiastical  societies  confederate  ;  that  is  to  say,  they 
are  churches  before  they  have  officers,  and  even  without 
them ;  having  the  nature  and  essence  of  a  church,  they  may 
act  as  such,  for  the  Church  of  Christ  is  doubtless  furnished 
with  sufficient  power  for  its  own  preservation.  Therefore 
if  the  Elder  (Minister)  of  a  particular  church  be  guilty  of  mal- 
administration, the  church  ought  to  depose  him,  if  he  do  not 
repent  and  give  satisfaction. 

They  who  have  a  right  to  put  into  office  have  the  right  to 
put  out  of  office.  The  church  either  puts  their  JVIinisters  into 
office,  or  delegates  power  to  neighboring  Ministers  to  do  it 
for  them,  which  is  the  same  thing  as  doing  it  themselves. 
Therefore  as  neighboring  JVIinisters  could  not  place  a  Pastor 
over  them  without  their  consent ;  so  they  cannot  put  away 
or  dismiss  their  Pastor  without  their  consent.  The  voice  of 
the  church  must  be  had  in  every  act  of  discipline.  And  a 
church  may  dismiss  their  Minister  witlwut  the  advice,  or  even 


32  CONGREGATIONAL  PRINCIPLES  DISTRUSTED. 

contrary  to  the  advice  of  a  council,  if  they  think  he  has  for- 
feited his  ministerial  character. 

SEC.   V. — CLASS    LEGISLATIOxN  AND  CLASS  ADMINISTRATION 

Are  the  steppino;- stones  of  an  odious  aristocracy  in  the 
state,  and  can  receive  no  sanction  whatever  in  the  church 
among  Christian  brethren  ;  the  whole  spirit  of  pure  Congre- 
gationalism turns  from  the  thought  with  loathing. 

But  it  is  both,  when  the  Minister  objects  to  the  church  as 
a  court  to  try  him,  by  the  appeal,  that  a  man  should  be  tried 
by  his  peers.  Who  are  his  peers  }  and  by  whom  shall  the 
Deacon  be  tried  ?  by  whom  shall  the  merchant,  the  judge,  the 
lawyer,  tiie  general,  the  rich,  the  scholar,  and  the  poor  be 
tried  ?  If  the  Minister  can  claim  exemption  from  the  juris- 
diction of  the  church,  that  he  may  be  tried  by  a  jury  of  Min- 
isters, so  may  others  plead  exemption  on  the  same  principle, 
and  you  have  distinct  tribunals  for  the  different  grades  in  the 
same  church. 

Our  civil  government  admits  no  such  distinction.  An  ac- 
cused person,  whatever  his  station,  has  his  trial  before  the 
constituted  courts  of  his  country,  and  the  effort  to  pack  a 
jury  of  the  same  profession,  grade,  or  occupation,  with  him- 
self is  not  countenanced. 

This  jury  trial  is  a  basis  principle  in  the  Temple  of  Civil 
Liberty.  Jury  trials,  under  civil  government,  is  Congrega- 
tionalism. All  legitimate  ecclesiastical  courts  are  a  trial  by 
the  Jury  of  the  PEOPLE. 

Strict  Congregationalism  is  not  fully  maintained  by  all  no- 
minal Congregational  churches  of  the  present  day.  But  its 
genuineness  should  be  known — its  principles  understood, 
and  the"  positive  injunction  of  Christ,  and  the  direction  of 
Paul,  1  Cor.  v.,  should  be  studied  and  solemnly  regarded. 

Congregationalism,  in  its  purity,  will  bear  inspection.  Its 
centre  and  circumference  are  included  in  the  second  table  of 
she  Divine  Law — "  Thou  shaft  love  thy  neighbor  as  thy- 
self." 

SEC.  VI. — CONGREGATIONAL  PRINCIPLES  DISTRUSTED. 

The  full  practice  of  strict  Congregational  principles,  at  the 


CONGREGATIONAL  PRINCIPLES  DISTRUSTED.  33 

present  day,  would  be  regarded  as  the  introduction  of  dan- 
gerous innovations. 

In  certain  quarters  much  is  said  of  the  conditions  upon 
which  the  administration  of  the  word  and  ordinances  are 
vahd. 

When  intelHgent  and  spiritually-minded  laymen  have  risen 
up  to  their  Christian  work,  and  gone  out  in  earnest  labor, 
fears  have  been  expressed  that  they  were  getting  out  of  their 
place,  and  that  encroachments  would  be  made  upon  the  cle- 
rical office-work,  and  the  dignity  of  the  Ministry  be  lowered. 

The  churches  need  to  inquire  whether  it  is  best  for  them 
to  act  up  to  their  principles,  or  permit  them  to  be  reduced 
to  abstractions.  The  public  mind  is  waking  up  to  the  belief 
that  Christ  has  instituted  church  government  and  both  de- 
scribed and  defined  it. 

The  tendency  of  things  needs  to  be  watched  everywhere. 

Civil  and  political  liberty  ebbs  and  flows,  is  much,  or  little 
or  nothing,  according  to  the  standard  of  freedom  erected  and 
maintained  by  the  Christian  church. 

All  the  Liberties  of  the  Churches  were  purchased  for  them 
by  the  precious  blood  of  Christ,  and,  therefore,  neither  may  the 
churches  give  them  away,  nor  may  many  churches  take 
them  out  of  the  hands  of  one. 

"  There  can  be,"  says  the  Christian  Investigator,  "  no  free 
discussion  in  the  churches,  if  there  be  a  monopoly  of  religious 
teaching.  And  such  a  monopoly  enters  into  the  very  idea  of 
a  clerical  caste.  We  will  only  notice  here  a  few  modern 
specimens  of  this  anti-christian  innovation  upon  the  primitive 
usages  of  the  Church  of  God. 

"  In  Trumbull's  History  of  Connecticut  are  recorded  abun- 
dant exemplifications  of  this  claim,  on  the  part  of  the  clergy, 
one  of  whom  defined  the  relative  position  of  clergy  and 
laity  thus  :  '  A  speaking  aristocracy  in  the  presence  of  a 
silent  democracy.'  The  General  Association  of  the  Congre- 
gational Ministers,  in  Connecticut,  adopted  resolutions  by 
which  Whitefield  and  Davenport  were  excluded  from  their 
pulpits — that  is,  forbidden  to  preach  to  the  people,  .md  the 
people  virtually  forbidden  to  hear  them.  The  whole  terri- 
tory of  the  State  being  cut  into  Congregationr  1  parishes,  and 
the  sect  being  the  recognized  '  standing  order,"  the  resolution* 
4« 


34  CONGREGATIONAL  PRINCIPLES  DISTRUSTED. 

of  the  clergy  were  enforced  by  the  civil  authorities.  The 
Evangelists  were  banished,  and  lay  preachers  were  impri- 
soned. But  neither  resolutions  nor  statutes,  Pastors  nor 
prisons,  could  \vholly  suppress  '  the  disorders  of  lay  preach- 
ing,' until  the  'great  awakening' had  ceased,  and  the  reli- 
gious feeling  had  subsided.  Quiet  times  were  then  enjoyed  by 
the  monopolists  of  religious  teaching,  till  the  irruption  of  Bap- 
tists, Methodists,  and  other  sects,  w^hen  the  same  clerical  pow- 
er was  again  exerted,  and  was  partly  successful  for  a  time. 
The  Congregational  clergy  of  New  England,  like  their 
Presbyterian  brethren  in  the  other  States,  as  a  body,  have 
commonly  watched  jealously,  and  repressed  cautiously  and 
perseveringly,  the  often  rising  tendencies  towards  free  speech 
by  the  laity  in  the  churches.  Conference  and  prayer  meetings 
have,  at  times,  disputed  their  prerogatives,  and  encroached 
upon  their  monopoly.  Intelligent  and  pious  laymen,  includ- 
ing Deacons,  have  noticed,  with  pain,  for  the  last  half 
century,  a  constant  though  quiet  effort,  on  the  part  of  a 
majority  of  the  Pastors,  to  occupy  the  time  themselves,  even 
at  meetings  appointed  originally  for  social  conference  and 
prayer,  so  as  to  leave  as  little  opportunity  as  possible  for 
lay  speaking :  designating  by  name  the  persons  whom  they 
might  choose  to  fill  up  the  remainder — thus  keeping  the 
meeting  entirely  under  their  control.  With  the  Congregational 
clergy,  this  precaution  was  doubtless  thought  particularly  ne- 
cessary, because  the  form  of  church  government  gave  the  peo- 
ple so  much  control  over  ecclesiastical  affairs.  A  free  scope  in 
devotional  exercises  and  social  worship  would  seem  to  them 
upon  too  frightful  an  equality  with  their  Pastors.  With  the 
founders  of  the  Methodist  Episcopacy,  on  the  other  hand, 
an  opposite  policy,  in  this  respect,  might  be  safely  and  ad- 
vantageously pursued.  Having  secured  to  themselves  the 
control  of  the  church  government,  the  clergy  could  afford  to 
give  the  popular  feeling  full  vent,  in  the  way  of  vocal  prayer 
and  exhortation,  in  devotional  meetings.  This  attracted 
many  to  their  standard  who  were  under  restraint  in  the  as- 
semblies of  other  sects.  The  absence  of  power  in  the  man- 
agement of  church  matters  was  scarcely  missed  by  the 
Methodist  laity,  and  they  congratulated  themselves  upon  the 
enjoyment  of  a  freedom  in  social  and  public  worship  un- 


CONGREGATIONAL  PRINCIPLES  DISTRUSTED.  35 

known  to  their  Congregational  brethren.  Among  Baptists, 
the  exercise  of  church  government,  and  the  participation  in 
the  exercises  of  religious  worship,  for  a  time,  went  hand  in 
hand.  Bat  in  both  respects  the  laity  are  now  in  process  of 
coming,  more  than  formerly,  under  clerical  control,  or  super- 
vision. 

'*  In  this  state  of  the  American  churches  it  was  that  the 
reformatory  efforts  of  the  laity,  first  in  the  cause  of  temper- 
ance, and  then  in  the  cause  of  the  enslaved,  began  to  agitate 
the  community  and  the  churches.  Nothing  could  be  more 
natural  than  that  the  voluntary  associations,  with  their  po- 
pular discussions,  their  free  open  conventions,  and  their 
itinerating  lay  lecturers,  should  throw  the  clergy,  with  the 
views  they  held,  into  an  attitude  of  self-defence.  The  tem- 
perance cause,  to  a  great  extent,  had  been  impeded,  or  held 
back,  both  by  clerical  opposition  and  by  clerical  supervision. 
The  laity  had  become  impatient  and  restive.  The  vindicators 
of  the  rights  of  others  began  to  assert  and  to  exercise  their 
own.  The  exclusive  right  of  moral  and  religious  teaching,  on 
the  part  of  the  clergy,  was  in  evident  jeopardy.  A  portion  of 
them  felt  and  acted  with  the  laity,  and  have  been  foremost 
in  the  struggle.  But  the  majority,  and  those  in  high  station, 
have  set  themselves  resolutely  against  the  people's  rights. 
The  particulars  we  all  know.  The  same  General  Associa- 
tion of  Ministers  in  Connecticut  that  had  shut  Whiteheld 
out  of  the  churches,  a  hundre'l  years  before,  attempted  to 
shut  out  the  anti-slavery  lecturers  in  the  same  way.  A 
similar  association  in  Alassachusetts  attempted  the  same 
thing.  Til  is  was  in  1836.  Within  a  few  months  past,  two 
Presbj'teries,  if  not  more,  in  the  State  of  New  York,  have, 
indirei^tly  and  informally,  yet  in  reality,  made  similar  efforts. 
Meeting-houses  have  been  extensively  closed  against  the  dis- 
cussion and  the  lecture.  Churches,  through  pastoral  influ- 
ence, have  refused  to  examine  the  subject  in  church  meetings. 
The  particular  topic,  and  the  dread  of  its  agitation,  on  politi- 
cal and  ecclesiastical  grounds,  was,  indeed,  among  the  chief 
causes  of  the  opposition.  Minister?  have  extensively  refus- 
ed, on  these  accounts,  to  speak  on  the  subject  themselves. 
Yet  no  small  i)art  of  the  difficulty,  with  clergymen,  has 
.been,  from  the  first,  that  they  do  not  wish  to  encourage  the 


36  CONGREGATIONAL  PRINCIPLES  DISTRUSTED. 

discussion  of  moral  and  religious  topics  in  open  assemblies 
of  laymen,  and  by  the  people  at  large.  This  unwillingness 
has  been  often  and  openly  avowed,  and  sometimes  in  print, 
sometimes  in  pastoral  letters,  &c.,  of  clerical  bodies. 

"  The  suppression  of  free  discussion,  therefore,  on  the 
subject  of  human  rights,  so  far  as  it  has  been  suppressed  in 
this  country,  we  have  good  reason  to  charge,  in  a  great 
measures  to  the  prevalent  prejudices  of  the  clergy  against 
*  lay  preaching,'  or  lay  agitation  of  moral  and  ethical  sub- 
jects. That  department  they  consider  exclusively  their  oivn  ; 
and  whether  they  wish  to  cultivate  the  field  or  not,  they  do 
not  wish  to  see  \t  cullivated  by  others. 

"  Nothing,  therefore,  short  of  a  restoration  of  free  discus- 
sion in  the  charches  by  such  a  return  to  primitive  usages  as 
shall  put  to  rest,  for  ever,  the  clerical  monopoly  of  religious 
teaching,  that  manifest  '  innovation'  of  the  anti-christian 
apostasy — will  ever  giA^e  to  the  American  people  that  right 
of  free  discussion  whid)  was  first  crushed  in  the  church,  and 
then  smothered  in  the  national  councils.  There  must  be 
freedom  in  the  chuilch  before  there  can  be  freedom  in  the 

STATE. 

"  We  do  not  build  up  the  true  church  of  Christ,  unless 
our  acts  show  that  we  regard  the  spirit  of  Christianity  as  the 
spirit  of  equality, — of  equity,  of  meekness, — of  benevolence, 
— of  patient  duty-doing; — the  greatest  among  Christians  as 
the  servant  of  all : — unless  our  acts  show  that  we  believe 
Christians  are  forbidden  to  exercise  authority  over  each  other, 
as  do  the  lords  of  the  Gentiles  : — that  they  are  all  a  royal 
priesthood ; — and  that  while  there  are  official  stations,  there 
can  be  no  distinctions  among  them  as  Christians,  between 
honorable  and  degrading  avocations  : — that  Christianity  re- 
cognizes no  distinctions  but  in  character,  and  requires  each 
to  find  himself  in  his  neighbor." 

Public  sentiment  in  every  station  of  social  life,  is  powerful. 
Churches  feel  its  power,  while  it  is  one  portion  of  their  great 
work  to  form  a  correct  public  sentiment,  and  skilfully,  but 
righteously,  to  direct  it.  A  Communion  of  churches  is  indis- 
pensable, and  to  be  sought  with  meek  and  earnest  prayer. 
It  id  only  as  this  communion  is  scriptural  and  complete,  that 
the  Church  really  proves  a  blessing  to  the  world. 


COUNCILS. 


37 


It  is  no  part  of  the  designs  of  Congregationalism  that 
Churches  shall  be  free  from  responsibility  to  each  other,  not 
indeed  as  a  court  of  review  and  control,  but  on  the  simple 
principle  of  brotherly  love,  ready  at  all  times,  to  give  and 
to  receive  advice,  and  to  express  condolence. 

SEC.    VII. — COUNCILS. 

Councils  are  to  be  composed  of  Ministers  and  lay  mem- 
bers of  the  Churches.  The  Pastor  is  as  truly  a  delegate  from 
the  Church  which  sends  him,  as  the  lay-brother  who  accom- 
panies him,  and  both  have  equal  authority. 

Ecclesiastical  Councils,  among  Congregationalists,  have 
no  authoritative  or  compulsory  power,  but  merely  give  ad- 
vice. But  the  Church  calling  a  council  may  obligate  them- 
selves to  make  its  decision  final.  The  principle  is,  that  the 
responsibility  rests  with  the  Church,  and  they  are  to  act  in 
the  case  and  decide  it,  making  such  use  of  the  advice  of 
Council  as  they  best  can. 

The  right  of  calling  a  Council  lies  in  the  whole  Church, 
and  any  portion  of  it  aggrieved.  The  advice  of  a  mutual 
Council,  as  it  is  the  decision  of  the  highest  and  ultimate  eccle- 
siastical tribunal,  cannot  be  disregarded  and  rejected  with- 
out grief  and  injury  to  the  whole  body  of  Christians  in  fel- 
lowship, and  a  rejection  should  never  occur,  but  on  the  most 
serious  and  conscientious  grounds. 

An  ex-parte  Council  is  an  ecclesiastical  tribunal  assem- 
bled, by  one  or  more  aggrieved  individuals,  to  sit  as  judges  in 
their  own  case,  and  is  an  admitted  appendage  in  the  Congre- 
gational arrangement.  But  as  a  mutual  Council  is  the  regu- 
lar tribunal,  it  is  only  when  such  Council  is  refused  by  the 
Church,  that  the  agGjrieved  are  justified  in  resorting  to  the  ex- 
parte  council :  and  the  Churches  sent  to  are  bound  seriously 
to  inquire,  whether  there  is  good  ground  for  the  call.  The 
General  Association  of  Massachusetts  in  1823,  recommended 
to  the  Churches  in  their  connection,  not  to  attend  ex-parte 
Councils  without  much  deliberation  and  obvious  and  urgent 
necessity. 

Congregationalism  would  preserve  every  individual,  what- 
ever his  standing,  in  full  possession  of  all  his  religious  rights ; 


38  CONSOCIATIONS. 

and  in  such  cases  in  which  he  is  refused  a  mutual  Council, 
or  when  sinister  motives  have  swayed  the  decision,  the  ex- 
parte  Council  comes  in  as  a  keystone  to  the  system,  to  check 
the  violent  proceedings  of  a  dominant  party.  All  persons 
under  discipline,  may  compel  a  respect  for  their  just  rights  ; 
and  churches,  in  their  treatment  of  Ministers  and  brethren, 
proceed  with  the  full  knowledge  that  their  doings  are  liable 
to  be  re-considered  by  a  mutual,  and  may  be  by  an  ex-parte 
council. 

Councils  are,  to  the  present  day,  the  only  Ecclesiastical 
tribunals  acknowledged  in  the  churches  of  Massachusetts. 

SEC.  VIII. CHURCHES    DISCIPLINED. 

It  is  an  established  principle  that  Churches  may  discipline 
each  other  ^The  only  basis  of  this  is  the  great  law  of  Church 
communion.  It  is  maintained  by  admonition  and  exhorta- 
tion, and  enforced  in  case  of  necessity  by  signifying  a  with- 
drawal from  fellowship. 

SEC.    IX. CONSOCIATIONS. 

In  the  State  of  Connecticut  mutual  Councils  have  been  su- 
perseded by  Consociations,  which  are  bodies  composed  of 
Pastors  and  Churches  within  given  districts,  and  derive  tlieir 
authority  from  the  Saybrook  Platform.  All  the  congregational 
Churches  in  this  State,  except  fifteen,  are  consociated. 

The  authority  for  Consociation  lies  in  the  position  that  all 
the  Churches  ought  to  maintain  Christian  fellowship  and 
church  communion  with  each  other.  The  degree  of  power 
is  defined  by  each  particular  Consociation,  and  a  diversity  of 
practice,  in  some  respects,  exists  between  different  Consocia- 
tions ;  each  and  all,  however,  are  regarded  as  permanent  bo- 
dies, for  the  adjustment  of  all  cases  brought  before  them,  and 
their  decision  on  it  is  final,  not  subject  to  any  review  or  con- 
trol. The  church  concerned  in  the  trial  is  to  give  effect  to 
the  decision  of  the  body  by  accepting  it,  and  by  submitting 
to  it.  According  to  the  Saybrook  plan,  individuals  and 
churches  who  do  not  submit  to  the  decision  of  Consociation, 
expose  themselves  to  the  highest  moral  punishment,  that  of 
excommunication. 


CONSOCIATIOXS.  39 

At  the  same  time  it  is  stated  that  the  cimrches  consociated 
are  still  Congregational,  and  do  not  part  with  any  of  the 
rights,  powers  and  duties  which  belong  to  them  by  the  insti- 
tution of  Christ. 

There  is  not  among  them  a  strict  uniformity  of  practice. 
The  general  rule  is — no  appeal  from  the  decision  of  the  body, 
although  it  may  call  in  the  aid  of  a  neighboring  consociation. 
In  1822  the  General  Association  of  Connecticut  voted  that 
the  Consociation  is  the  Suprem^e  tribunal,  and  that  its  deci- 
sions cannot  be  questioned  and  subverted  by  any  other  tri- 
bunal. 

The  consociation  system  has  not  been  extended  beyond 
Connecticut  and  Rhode  Island. 

This  system  of  church  government  is  an  obvious  departure 
from  original,  strict  Congregationalism,  and  while  its  admir- 
ers state  that  the  churches  are  still  Congregational,  and  in 
possession  of  all  their  rights,  it  is  certain  that  they  are  not 
complete  in  themselves,  exercising  uncontrolled  all  the 
powers  of  discipline. 

The  Connecticut  churches  have  happily  flourished  under 
it.  It  is  not,  however,  clear  that  the  Congregational  churches 
in  Massachusetts  and  elsewhere,  without  the  plan,  have 
flourished  less. 

Standing  Councils  to  adjust  church  difficulties,  are  a  sort 
of  standing  invitation  to  churches  not  to  adjust  their  own 
difficulties,  as  their  Divine  Lord  commanded  them. 

Sleepless  vigilance  is  the  price  of  liberty.  It  is  better  to 
stand  immoveable  upon  first  principles,  and  to  endure  the 
defects  of  occasional  Councils,  than  to  encounter  the  dangers 
and  certain  hazards  of  those  that  are  permanent. 

It  was  one  of  the  common-sense,  discerning,  household 
sayings  of  Dr.  Emmons — Associationism  leads  to  Consocia- 
tionism,  Consociationism  leads  to  Presbyterianism,  Presby- 
terianism  leads  to  Episcopacy,  Episcopacy  leads  to  Roman 
Catholicism,  and  Roman  Catholicism  is  an  ultimate  fact. 

The  ill  effects  of  a  departure  from  the  simple  institution 
of  Christ,  are  becoming  painfully  prominent  among  the 
several  sects  in  this  country.  We  are  tending  to  Rome,  is  a 
motto  that  would  not  be  inappropriate  for  some  things  among 
us.     Not  a  few  of  the  leading  Ministers  and  others  among 


40  PASTORAL    ASSOCIATIONS. 

Congregational  churches  have  loi%  shown  a  hankering  after 
Presbyterianism.  And  among  Presbyterians  are  irrepressible 
longings  for  the  embraces  of  Episcopacy.  And  among  the 
fashionable  Quakers  and  aspiring  Independents  of  England 
it  is  becoming  very  easy  to  slide  into  the  Established  Church ; 
while  there  "and  here^  the  adherents  of  Episcopacy  find  a 
charm  drawing  them  along  the  pathway  of  Puseyism  to- 
wards St.  Peter.     Tendencies  should  not  be  overlooked. 

SEC.    X. CONFERENCES   OF    CHURCHES 

Are  permanent  bodies,  united  under  a  constitution,  and  form- 
ed solely  for  religious  purposes — are  composed  of  lay  dele- 
gates and  ministers— exercise  no  acts  of  authority  or  discipline, 
and  disclaim  expressly  all  interference  with  the  rights  and  au- 
thority of  particular  churches.  The  specific  objects  are,  union 
in  prayer,  extension  of  Christian  intercourse  and  acquaint- 
ance, mutual  instruction,  aiding  feeble  churches,  and  to  give 
strength  and  vigor  to  individuals  in  the  Christian  life,  thus 
co-operating  w^ith  the  Spirit  of  God  in  the  faithful  improve- 
ment of  the  gifts  Christ  has  bestowed. 

The  York  Conference,  in  Maine,  w^as  formed  in  October, 
1823. 

The  system  was  adopted  in  other  Counties  and  States,  and 
has  become  extensively  regarded  as  the  ornament,  comple- 
tion and  stability  of  Congregational  church  government  and 
order,  and  thus  the  seed  planted  by  Cotton,  200  years  ago, 
is  beginning  to  bear  its  fruits. 

Each  Conference  is  an  independent  body,  forming  its  own 
rules,  which  forbid  the  exercise  of  any  authority  or  control 
over  the  churches.  There  is  no  evidence  that  the  churches 
were  joined  together  by  association,  confederation,  or  any 
bonds  but  those  of  charity  and  a  mutual  interchange  of  kind 
offices,  till  the  middle  of  the  second  century. 

SEC.    XI. PASTORAL   ASSOCIATIONS 

Are  a  part  of  the  Congregational  polit)^  They  are  stated 
meetings  of  Ministers,  for  the  purpose  of  mutual  counsel  and 
intellectual  and  spiritual  improvement,  and  in  Connecticut 
and  Massachusetts  meet  annually.    In  Vermont  >  this  annual 


PASTORAL    ASSOCIATIONS.  41 

assem])ly  is  called  the  General  Convention,  Neither  the 
primary  nor  the  general  associations  profess  any  desire  to  re- 
strict the  liberty  of  the  churches.  The  General  Association 
of  Massachusetts  aver,  that  their  body  is  founded  on  the  pure 
principles  of  Congregationalism,  and  is  designed  to  cherish, 
strengthen,  and  to  transmit  these  principles,  disclaiming  all 
ecclesiastical  power  over  the  churches,  or  the  opinions  of 
individuals. 

Since  1834  there  has  been  a  General  Association  in  the 
state  of  New  York,  composed  of  ministers  and  laymen  from 
minor  associations  :  its  meetings  are  for  consultation  and  ad- 
vice, and  not  for  the  exercise  of  any  legislative  or  judicial 
power. 

At  the  same  time  this  body  requires,  as  a  condition  of 
membership,  that  the  minor  associations  of  which  it  is  com- 
posed, exclude  from  their  fellowship  and  irrespective  Chris- 
tian character  any  who  may  believe  in  the  actual  attainment 
of  perfection  in  any  case  ;  or  that  it  is  attainahk  in  this  life, 
in  this  sense,  and  may  be  made  an  object  of  rational  pursuit. 

Latiiim  teiuUmiiSi  "  we  are  going  to  Rome,"  should  be 
written  on  the  vestibule  of  their  temple.  Such  movements 
are  not  solitary  among  churches  and  ecclesiastical  bodies 
professing  great  liberality,  and  cannot  fail  to  impress  the 
thinking  part  of  the  community. 

Public  sentiment,  among  Congregationalists,  has  from  the 
beginning  been  in  favor  of  an  able,  well-educated,  pious  and 
faithful  ministry.  For  many  years  from  the  first  settlement 
of  this  country,  the  churches  permitted  brethren  to  preach 
who  had  passed  through  some  approved  system  of  education, 
and  presented  restimonials  of  church  membership.  In  1705 
it  was  recommended  to  the  churches  to  require  of  their 
preachers  some  testimonial  from  under  the  hand  of  an  asso- 
ciation of  ministers ;  and  down  to  the  present  day  the  pasto- 
ral association  is  regarded  as  the  body  from  which  the 
preacher  is  to  receive  his  licence. 

On  strict  Congregational  principles,  however,  the  church 
is  competent  to  examine  and  license  the  preacher.  But  by 
Hsage  this  matter  has  been  under  the  direction  of  the  meet- 
ing of  Ministers,  and  the  churches  have  called  upon  them  to 
lead  in  the  ordination  of  their  Pastors. 
5 


42  TENDENCIES. 

A  noticeable  fact.  Quite  recently,  and  in  tlie  midst  of 
Congregational  influences,  and  in  the  wake  of  the  jealous, 
liberty -loving  Puritans,  meetings  of  Ministers  decide,  that  an 
ordination  is  not  valid  when  a  layman's  hand  is  on  the  head 
of  the  candidate  at  the  time  of  his  consecration. 


TENDENCIES. 

The  General  Assembly  of  1843,  had  a  long  and  spirited 
discussion  on  the  rights  of  Ruling  Elders  to  impose  hands  at 
ordinations.  Of  these  church  officers.  Doctor  Miller,  p.  208 
of  his  work,  says:  " Whether,  therefore,  we  refer  to  the 
early  usage,  or  to  strict  philological  import,  Ruling  Elders 
are  as  truly  entitled  to  the  name  of  Clergy,  in  the  only  le- 
gitimate sense  of  that  term,  that  i?,  they  are  as  truly  eccle- 
siastical officers  as  those  who  labor  in  word  and  doctrine." 
Thus  he  reduces  the  Clergy  to  a  level  with  the  lay  Elders, 
and  effectually  breaks  the  c^ia^^  which  invests  the  Ministry 
with  dignities,  immunities  and  powers  exclusively  their 
own. 

But  the  General  Assembly  give  their  own  version.  On 
one  side  it  was  argued  that  ruling  Elders  had  the  right  to 
impose  hands,  on  the  ground  that  they  were  members  of  the 
Presbytery.  On  the  other  side  it  was  contended,  that  they 
had  no  such  authority,  inasmuch  as  Ministerial  acts  coufd 
be  performed  only  by  Ministers.  Ministers  are  the  repre- 
sentatives of  the  HEAD  of  the  Church,  the  Elders  represent 
the  body.  The  Ministers  are  ChnsVs  representatives,  the 
Elders  the  Church's  representatives.  Here  are  two  elements 
of  office — election  of  the  Minister  by  the  Elders,  who  repre- 
sent the  people — and  the  ordination  by  the  Ministers  who 
represent  Christ.  The  church  gives  to  the  Ruling  Elder  his 
power — and  what  is  it  .'—not  the  power  to  ordain,  for  the 
church,  aside  from  the  ministry,  does  not  possess  this  power 
— but  the  power  to  deliberate,  advise,  and  decide,  but  not  to 
impose  hands.  This  significant  act,  viz.  the  laying  on  of 
hands,  is  an  emblem  of  the  transfer  of  Ministerial  power. 
But  the  Church  is  not  the  depository  of  this  power,  and 
therefore  she  cannot  delegate  it  to  her  representatives.  The 
iinal  vote  on  this  question  stood,  in  support  of  the  right  of 


COUNSEL    ON    TRIALS.  43 

Ruling  Elders  to  impose  hands  in  ordination,  eight,  against  it, 
134.  Although  according  to  Doctor  Miller  they  are  as  truly- 
ecclesiastical  otficers  as  the  Ministers. — Latium  Jendimus.  • 
This  scrap  of  history  is  too  valuable  to  remain  buried. 
The  very  height  of  the  Pope's  claim  is  the  power  to  confer 
spiritual  and  ecclesiastical  authority. 

SEC.  XII. — COUNSEL  ON^TRIALS. 

The  Presbyterian  form  of  government  forbids  the  em- 
ployment of  any  professional  counsel  to  plead  before  eccle- 
siastical courts. 

No  person  is  allowed  to  appear  as  coimsel  for  another, 
before  any  Consociation,  who  is  not  a  member  of  a  Congre- 
gational Church,  and  in  good  standing. 

In  the  Consociation  of  New  Haven  West,  no  person  prac- 
tising as  an  attorney  at  law  in  the  civil  courts  is  allowed  to 
appear  as  counsel. 

In  New  Haven  East  Consociation,  no  person  who  has 
made  pleading  law  his  business,  is  admitted  as  an  advocate, 
unless  he  be  a  member  of  a  church  belonging  to  the  Conso- 
ciation. 

In  the  Consociation  of  New  London,  no  person  is  per- 
mitted to  appear  as  counsel  for  any  party  :  nevertheless,  the 
Consociation,  when,  in  its  judgment,  the  fair  and  full  inves- 
tigation of  any  cause  requires  aid,  may  designate  one  of  its 
own  members  to  present  and  examine  witnesses  in  favor  of 
one  or  both  parties. 

Councils  and  Churches,  as  they  are  independent  bodies, 
will  decide  this  question  at  their  discretion.  The  usage  is, 
not  to  admit  professional  counsel. 

The  precedino;  thoughts  and  facts  furnish  the  answer  to 
the  question  full  of  interest  to  a  Congregationalist  amidst  op- 
posite influences,  What  is  good,  old,  New  England  Congre- 
gationalism .'  Had  emigrants  from  New  England  better  un- 
derstood this  question,  and  been  less  yielding  on  fundamen- 
tal points  of  Church  polity,  pure«  deep  pious  feeling  would 
not  have  been  so  extensively  smothered  and  outraged. 

SEC.  Xlll. CONGREGATIONALISM  IN  THE  WEST. 

A  very  large  portion  of  the  first  settlers  in  Western  New 


44  PLAN    OF    UNION. 

York  and  Northern  Ohio,  were  New  England  Congregation- 
alists,  mingling  with  emigrants  from  all  portions  of  Chris- 
tendom, and  all  with  their  respective  partialities  in  reference- 
to  religious  doctrine  and  practice.  To  enable  Presbyterians 
and  Congregationalists  embracing  substantially  the  same 
doctrinal  sentiments  and  views,  to  co-operate,  the  General 
Assembly  of  the  Presbyterian  Church,  on  one  part,  and  the 
General  Association  of  Connecticut  on  the  other  part,  in 
1801,  proposed,  through  their  Missionaries,  to  the  inhabit- 
ants in  the  new  settlements,  the  following 

SEC.  XIV. PLAN  OF  UNION. 

A  plan  of  union  between  Presbyterians  and  Congregation- 
alists in  the  new  settlements,  adopted  in  1801. 

"  1st.  It  is  strictly  enjoined  on  all  their  Missionaries  to  the 
new  settlements,  to  endeavor,  by  all  proper  means,  to  pro- 
mote mutual  forbearance  and  accommodation,  between  those 
inhabitants  of  the  new  settlements  who  hold  the  Presbyte- 
rian and  those  who  hold  the  Congregational  form  of  Church 
government. 

"  2d.  If  in  the  new  settlements,  any  church  of  the  Con- 
gregational order  shall  settle  a  Minister  of  the  Presbyterian 
order,  that  Church  may,  if  they  choose,  still  conduct  their 
discipline  according  to  Congregational  principles,  setthng 
their  difficulties  among  themselves,  or  by  a  council  mutually 
agreed  upon  for  that  purpose.  But  if  any  difficulty  shall 
exist  between  the  Minister  and  the  Church,  or  any  member 
of  it,  it  shall  be  referred  to  the  Presbytery  to  which  the  Min- 
ister shall  belong,  provided  both  parties  agree  to  it ;  if  not,  to 
a  council  consisting  of  an  equal  number  of  Presbyterians  and 
Congregationalists,  agreed  upon  by  both  parties. 

"  3d.  If  a  Presbyterian  church  shall  settle  a  minister  of 
Congregational  principles,  that  church  may  still  conduct 
their  discipline  according  to  Presbyterian  principles;  except- 
ing that  if  a  difficulty  arise  between  him  and  his  church,  or 
any  member  of  it,  the  cause  shall  be  tried  by  the  Associa- 
tion, to  which  the  said  Minister  shall  belong,  provided  both 
parties  agree  to  it ;  otherwise  by  a  conncil,  one  half  Congre- 
gationalists and  the  other  half  Presbyterians,  mutually  agreed 
on  by  the  parties. 


PLAN    OF    UNION,  45 

"  4th.  If  any  congregation  consist  partly  of  those  who  hold 
the  Congregational  form  of  discipline,  and  partly  of  those  who 
hold  the  Presbyterian  form  ;  we  recommend  to  both  parties 
that  this  be  no  obstruction  to  their  uniting  in  one  Church 
and  settling  a  Minister;  and  that,  in  this  case,  the  Church 
choose  a  standing  committee  from  the  communicants  of  said 
church,  whose  business  it  shall  be  to  call  to  account  every 
member  of  the  church,  who  shall  conduct  himself  incon- 
sistently with  the  laws  of  Christianity,  and  to  give  judgment 
on  such  conduct :  and  if  tiie  person  condemned  by  their 
judgment  be  a  Presbyterian,  he  shall  have  liberty  to  appeal 
to  the  Presbytery  :  if  a  Congregation alist,  he  shall  have  lib- 
erty to  appeal  to  the  body  of  the  male  communicants  of  the 
church  :  in  the  former  case,  the  determination  of  Presbytery 
shall  be  final,  unless  the  church  consent  to  a  further  appeal 
to  the  JSynod,  or  to  the  General  Assembly :  and  in  the  latter 
case,  if  the  party  condemned  shall  wish  for  atrial  by  a  mu- 
tual council,  the  cause  shall  be  referred  to  such  council. 
And  provided  the  said  standing  committee  of  any  church, 
shall  depute  one  of  themselves  to  attend  the  Presbytery,  he 
may  have  the  same  right  to  sit  and  act  in  the  Presbytery,  as 
a  Ruling  Elder  of  the  Presbyterian  church." 

This  was  the  original  compact  between  the  parties  acting 
as  Mimonary  Socuhes.  The  general  stipulation  is,  that 
their  Missionaries  shall  not  conflict  in  attempts  to  build  up 
each  his  own  sect,  but  shall  endeavor  to  promote  forbear- 
ance and  accommodation  between  Presbyterians  and  Congre- 
gational ists,  that,  while  in  this  incipient  state,  and  before 
members  were  sufficient  to  justify  church  organization  in 
accordance  with  educational  preferences,  they  should  main- 
tain worship  together. 

All  that  the  original  parties  in  this  plan  did,  or  could  do, 
was  to  give  advice  suited  to  the  circumstances  of  the  people. 
This  is  all  that  the  plan  contains.  When  in  any  location 
there  was  strength  enough  to  sustain  public  worship,  under 
either  the  Presbyterian  or  Congregational  form  of  govern- 
ment, this  plan  was  not  to  be  followed.  It  was  only  when 
it  became  necessary  to  unite  Presbyterians  and  Congrega- 
tionalists  m  a  joint  effort  to  support  religious  worship  that 
it  could  apply.     Compliance  is  the  voluntary  act  of  the  Min- 


46  PLAN    OF    UNION. 

ister  and  the  people  concerned,  and  to  be  continued  or  not  at 
their  discretion. 

The  churches  which  have  acted  upon  tliis  plan  have  been 
Congregational  both  in  their  preferences  and  their  organiza- 
tion. 

The  greater  portion  of  these  churches  have  become  con- 
nected with  Presbytery,  and  submitted  their  doings  to  its  re- 
view and  control. 

This  union  to  Presbytery  has  been  a  severe  trial  to  the 
members  of  the  Congregational  Churches,  who  very  cheer- 
fully assented  to  receive  Presbyterians  into  their  number  and 
to  allow  them  a  trial  by  a  standing  Committee,  and  from 
this  an  appeal  to  Presbytery,  but  were  very  reluctantly  in- 
duced to  yield  to  it,  the  control  of  the  Church. 

This  general  connection  of  the  churches  with  Presbytery 
has  been  effected  by  the  Ministers,  who  have  formed  Presby- 
teries and  urged  the  Churches  to  go  with  them. 

A  church,  consisting  of  members  on  the  plan  of  union,  is 
not  Presbyterian,  as  its  business  is  not  done  by  a  session,  nor 
strictly  Congregational,  as  the  business  may  be  done  by  a 
standing  committee. 

A  vote  of  the  church  is  needed,  expressive  of  the  wish  to 
come  under  the  control  of  the  Presbytery,  and  a  vote  of  the 
Presbytery  to  decide  whether  a  church,  that  is  not  Presbyte- 
rian in  its  organization,  thus  mongrel  in  its  elements,  can 
become  a  constituent  member  of  the  body. 

When  the  church  votes  to  apply  for  admission,  it  is  not 
that  she  may  become  a  Presbyterian  church,  but,  having 
given  up  one  of  her  fundamental  elements,  that  she  may 
allow  to  Presbyterians  a  benefit,  and  receive  a  benefit  from 
them,  she  knocks  at  the  door  of  Presbytery  that,  in  this  mon- 
grel state,  in  which  she  dare  not  assume  the  honored  name 
either  of  Presbyterian  or  Congregational,  she  may  be  accom- 
modated, by  receiving  the  aid  and  advice  of  the  body,  till 
there  shall  be  strength  enough  gained  to  enable  her  to  lay 
aside  her  nondescript,  mongrel  componentcy,  and  become 
truly  Presbyterian  or  Congregational.  This  is  the  simple 
fact  in  the  case,  and  should  not  be  concealed. 

It  is  this  accommodation  onhj  that  the  church  asks,  and 
this  accommodation  is  all  which,  in  the  nature  of  the  case. 


PLAN    OF    UNION.  47 

Presbytery  can  give ;  and  to  this  effect,  a  voluntary  compact 
is  formed  between  the  parties,  and  to  be  dissolved  by  either 
at  pleasure. 

It  would  be  extraordinary  indeed,  that  a  Congregational 
church,  in  placing  herself  under  the  wing  of  a  Presbytery 
for  shade  and  refreshment,  should,  by  this  act,  lose  her 
power  or  liberty  to  remove  from  under  the  shelter ;  or  that, 
by  such  a  move,  she  would  lose  her  identity,  or  forfeit  hci 
inherent  and  original  claims. 

By  vote  of  the  church  the  accommodation  was  obtained  : 
and,'  when  the  church  no  longer  feels  the  need  of  such 
accommodation,  she  withdraws  from  it  by  her  own  vote, 
and  tlius  drops  one  of  her  anti-congregational  appendages ; 
nor  has  the  Presbytery,  the  other  party  in  the  contract,  the 
right  to  object,  or  to  exercise  any  control  whatever  over  the 
hurch,  or  any  of  its  members. 

Churches,  like  other  voluntary  associations,  are  governed 
on  the  majority  principle.  In  all  cases  the  voice  of  tbe  ma- 
jority is  the  voice  of  the  church,  and  decides  eveiy  question 

When  a  church,  acting  on  the  accommodation  plan,  with- 
draws from  Presbytery,  the  rights  of  the  minority,  should 
there  be  one,  are  not  infringed,  although  their  preference.^ 
may  not  be  gratified.  They  voluntarily  joined  a  church 
without  a  session,  with  a  knowledge  that,  in  all  churches, 
the  majority  principle,  and  in  a  Congregational  church  the 
right  to  do  their  own  business,  are  essential  elements. 
This  right  is  partially  waved  for  the  time  being,  while  the 
accommodation  is  accepted,  but  the  right  is  not  relinquished 

In  presbyterial  and  synodical  reports  such  churches  as 
are  without  a  session,  are  recognized  as  Congregational 
churches  ;  which  is  an  admission,  b\'  presbytery,  that  they 
have  the  right  to  govern  themseives;  inid  withdraw  and  to 
govern  their  own  members. 

The  plan  of  union  has  been  in  operation  neariy  half  a  cen- 
tury. In  the  estimation  of  some,  its  influence  is  regarded  as 
happy.     By  others  this  influence  is  deemed  disastrous. 

After  the  trial  of  this  plan  for  thirty-six  years,  ihe  Gene- 
ral Assembly,  one  of  the  original  parties  to  the  agreement, 
decided  that  the  efiects  were  such  as  to  warrant  the  exscind- 
ing from  their  venerable  and  orthodox  body  the  synods  of 


48  PLAN    OF    UNION. 

Geneva,  Genesee,  Western  Reserve,  and  Utica,  which  has 
resulted  in  the  existence  of  tw^o  general  assemblies,  under 
the  sectarian  cognomen — Old  and  New  School. 

Under  the  influence  of  the  plan  of  union,  Presbyterianism 
of  a  certain  stamp,  spurious  indeed,  in  the  judgment  of  the 
Old  School  Assembly,  has  greatly  increased ;  elements  in 
genuine  Congregationalism  have  been  annihilated  ;  the  rights 
of  congregational  Churches  have  been  crushed  ;  and  a  large 
number  of  Ministers,  fresh  and  warm  from  New  England, 
and  Congregational  in  all  their  training,  have  undergone 
rapid  and  ominous  changes  in  the  Presbyterian  crucible, 
painfully  illustrative  of  the  tendencies  of  things. 

Under  this  plan  of  union,  the  practical  import  of  accommo- 
dation has  been  abandonment  in  reference  to  Congregation- 
alists. 

When  complaints  in  respect  to  the  churches  and  presby- 
teries affected  by  this  plan,  have  been  uttered  on  the  floor  of 
the  General  Assembly,  Ministers  have  warmly  and  confi- 
dently admonished  the  body  to  hold  on  in  patience,  for  we 
are  fast  bringing  the  western  Congregational  Churches  over 
to  Presbyterianism. 

And  during  all  this  process  Ministers  have  strongly  re- 
monstrated with  unquiet  brethren,  averring  that,  by  the  plan 
of  union,  all  the  rights  of  Congregationalists  are  secured  to 
them. 

The  course  pursued  by  ?vlinisters,  Congregational  in  all  their 
training,  in  going  so  fully  into  Presbyterianism,  has  been 
like  a  permanent  system  of  dragooning  the  Congregational 
brethi-en  for  forty  years. 

The  standing  reason  for  this  somerset  of  Congregational 
ministers  into  Presbyterianism  is,  that  in  the  new  and  west- 
ern churches  there  is  not  suflicienl  intelligence  among  the 
people  to  qualify  the  churches  for  self-government.  Con- 
gregationalism will  do  for  New  England,  but  at  the  west  the 
churches  must  have  a  more  rigid  government. 

But  a  people  who  can  skilfully  direct  business  enterprise, 
who  are  shrewd  enough  to  value  and  to  apply  democratic 
principles  in  their  civil  concerns,  and  who  rapidly  throw  up 
around  them  the  institutions  and  embellishments  of  the  arts, 
•commerce  and  literature,  must  possess  the  elements  of  self- 
control  in  concerns  ecclesiastical. 


PLAN    OF    UNION.  49 

A  Congregational  Church  connected  with  Presbytery  does 
jiot,  by  a  withdrawment,  lose  any  of  its  essential  elements. 
The  only  change  effected  by  it  is  simply  this,  the  church 
ceases  to  be  under  the  control  of  Presbyter^-.  The  Standing 
Committee  aifd  the  liberty  of  such  as  desire  to  appeal  to 
Presbytery  may  still  remain :  the  identity  of  the  church,  her 
name,  her  title,  her  place,  and  forms  of  worship,  and  her 
connection  with  the  congregation,  all  remain  as  before,  un- 
less reached  by  some  other  action  of  ths  church. 

Presbyterianism  is  a  term  used  to  designate  the  Congrega- 
tional Churches  of  New  England  from  its  first  settlement ; 
not  that  these  cliurches  were  presbyterial  in  their  organiza- 
tion, but  because  they  adopted,  in  general,  as  their  religious 
creed,  the  confession  of  faith,  prepared  by  the  Westminster 
Assembly  ;  the  appellation  Presbyterian  does  not,  therefore, 
definitely  mark  the  form  of  government,  or  the  ecclesiastical 
connection  of  the  church,  to  which  it  is  applied. 

The  title  of  a  church  to  property  is  not  vitiated,  unless  the 
conditions,  upon  which  the  property  was  given,  are  vio- 
lated. 

If  no  conditions  are  expressed  by  the  testator,  his  design 
in  the  case  must  be  learned  by  the  general  designation  ac 
companying  the  bequest. 

The  church  designated,  continuing  the  same  in  its  general 
features,  as  when  the  bequest  was  made,  retains  its  title  un- 
impaired. 

The  question  of  title  to  property  goes  for  decision  before 
the  civil  courts,  which  has  no  jurisdiction  over  churches. 

The  material  point  of  inquiry  by  the  court  will  be,  is  the 
church  noiv  the  same  church  continued,  which  is  designated 
by  the  testator  .'  What  were  the  essential  elements  at  the  time 
the  will  was  signed  ?  What  are  the  essential  elements  of 
the  church  now .' 

The  ground  on  which  church  claims  to  property  havf 
been  settled,  is  that  the  majority  governs.  Where  the  ma- 
jority goes  the  title  goes.  Property  remains  where  the  ma- 
jority of  the  legal  voters  in  the  body  remain.  Property,  of 
right,  goes  with  the  body  social,  religious  or  corporate,  to 
which  it  was  given,  unless  there  be  a  condition,  appended 
by  the  donor,  with  which  the  body  has  not  complied 


50  PLAN    OF    UNION. 

Churches  having  become  corporations,  either  by  legisla- 
tive enactment  or  by  common  law,  may  maintain  a  perpetual 
succession,  and  possess  certain  rights,  which  they  can  legal- 
ly defend  in  their  united  or  corporate  capacity. 

It  is  not  known  that  civil  courts  have  contravened  the  ma- 
jority principle  on  any  question  involving  church  properly. 

The  minority  have  their  rights,  and  must  find  their  redress, 
if  wronged,  in  a  rightful  way. 

When  a  Presbytery  declares  those  members  of  a  Congre- 
gational church,  who  are  in  the  minority  on  the  question  of 
dissolving  its  connection  with  the  body,  the  church,  and 
receives  from  that  minority  a  delegate  to  act  as  a  regularly 
accredited  member,  it  is  in  every  sense  extra-judicial,  an  act 
violative  of  the  principles  of  Christian  communion,  subver- 
sive of  order  in  the  church,  and  conducive  to  the  destruction 
of  all  confidence  in  church  courts. 

Fundamental  principles  should,  in  all  cases,  be  paramount, 
clearly  announced,  and  fully  understood ;  above  all,  and  es- 
pecially, should  they  be  understood  by  the  governed ;  and  the 
conviction  deep  and  ineffaceable  that  these  principles  are  im- 
mutable. 

Let  these  principles  be  freely  discussed  and  correctly  un- 
derstood by  the  people,  and  there  will  not  occur  among 
Christians  that  diversity  in  applying  them  which  will  occa- 
sion disastrous  dissensions,  or  needlessly  multiply  churches. 

Christian  benevolence  and  good  common  sense  will  teach 
churches,  and  the  non-comm.unicants  connected  with  them 
hi  the  Congregation,  that  if  the  kernel  be  in  a  healthful,  ger- 
minating state,  there  will  be  no  call  for  contest  about  the 
shell : — or  if  true  Christian  character  be  promoted ;  if  real 
converts  to  Christ  be  multiplied  ;  if  Christian  principle  be 
triumphant  in  the  general  and  uniform  practice  of  the  mem- 
bers, they  can  live  and  labor  together,  and  lull  their  conflict- 
ing preferences  asleep,  amidst  the  common  and  deeply  flow- 
ing sympathies  of  the  Brotherhood. 

The  object  of  Church  Government  is  to  promote  the  reli- 
gious and  spiritual  interests  of  all  concerned,  in  which  are 
involved  their  highest  and  sweetest  temporal  enjoyments. 
Its  pure  principles  discard  all  monopoly,  and  turn  with 
loathing  from  all  class  legislation.     Its  objects  can  never  be 


PLAN    OF    UNION.  51 

gained  by  the  mere  exercise  of  power.  Its  energies  lie  in 
persuasion.  The  ban  of  a  correct  public  sentiment  is  its  rod 
of  correction.  Success  arises  from  the  maintenance  of  a 
sacred,  vivid,  ever-present,  and  ever  fresh  regard  and  respect 
for  all  the  rights  of  each  and  of  all  concerned,  and  Christians 
must  be  vastly  deficient  in  a  right  spirit  and  good  sense  if, 
while  they  make  paramount  these  blessed  and  heaven-deriv- 
ed  fundamentals,  they  allow  themselves  to  split  into  parties,- 
in  the  maintenance  of  a  mode. 

The  beauty,  the  energy,  the  practical  utility  of  church 
government  lie  in  its  simplicity ;  and  it  is  a  fatal  mistake  to 
take  the  ground  that  the  body  of  the  church,  or  the  assem- 
bled brotherhood,  whom  our  Divine  Lord  made  its  deposi- 
taries, cannot  understand  it,  nor  be  safely  entrusted  with  it. 
Admit  that  Christians  are  competent  to  govern  in  their  own 
religious  and  spiritual  concerns,  and  let  them  become  prac- 
tised in  their  duty,  under  a  sense  of  their  responsibility^ 
and  good  men  can  put  up  with  many  concessions  to  each 
other  for  the  general  good. 


CHAPTER  IV. 
SCHISM. 

SEC.    I. DEFINrXION. 

Schism  in  a  Church  is  a  rent,  a  division,  a  separation. 
Hence  to  answer  the  questions,  What  is  schism?  and, 
Who  is  schismatic  ?  we  m-ist  know  what  is  unity  among 
Christians,  or  the  oneness  of  the  Church.  The  fact  is  this. 
All  holy  beings,  whether  on  earth  or  in  heaven,  are  one  with 
Ood — in  their  sentiments,  principles,  affections,  desires,  aims, 
•efforts,  interests,  expectations,  hopes,  prospects,  destiny. 
Who  shall  separate  them  from  the  love  of  God,  which  is  in 
Christ  Jesus  the  Lord  ?  And  who,  without  doing  this,  can 
separate  them  from  each  other  ?  To  be  alienated ,  from 
each  other,  is  to  be  in  the  same  measure  alienated  from 
God,  or  from  Christ.  When  this  alienation  exists,  Breth- 
iren  in  Christ  are  separated,  and  there  is  a  schism  in  the 
true  fold  of  Christ,  inflicting  a  deep  wound  upon  genuine  re]j> 
gion.  Peace  and  unity  among  the  holy,  that  they  may  effi- 
ciently co-operate,  confer  the  richest  blessings  upon  human  So- 
ciety. iThis  is  just  the  influence  a  wicked  world  needs  from 
ihe  Church,  and  which  she  is  bound  to  bestow.  It  is  in  this 
sense,  and  only  in  this  sense,  that  the  Church  becomes  the 
body  of  Christ,  and  the  fullness  of  him  who  filleth  all  in  all. 
All  who  have  been  born  of  ihe  Spirit,  are  living,  acting 
members  of  this  body,  and  they  should  abide  in  the  fact  thai 
among  them  there  is  no  place  for  a  rent.  To  divide  tliem  is 
to  cleave  in  twain  the  body  of  Christ.  The  attempt  to  sepa- 
rate them,  is  rebellion  against  their  common  Head. 

So  long  as  any  local  church  maintains  the  spirit  of  Christ, 
performing  the  work  of  her  Lord,  in  acts  of  benevolence  to 
the  poor,  exempHfying  the  principles  of  righteousness  tow^ard 
all  classes,  and  has  no  fellowship  with  known  sins,  there  is 
no  just  cause  for  disaffection  on  the  part  of  its  members.    To 


SCHISM  A  crimp:.  06 

break  in  upon  the  unity  of  such  a  church,  would  he  schism 
in  the  Body  of  Christ. 

But  let  the  spirit  of  the  local  Church  be  that  of  the  world, 
— let  her  fail  to  sympathize  with  Christ  in  the  doinsj  of  hu 
work,  and  in  the  midst  of  her  splendid  acts  of  benevolence 
oppress  the  poor,  or  countenance  this  oppression, — let  her 
be  unrighteous  and  partial,  fellowship  members  who  sustain 
and  practise  iniquity,  and  refuse  to  come  out  as  a  thorough 
reformatory  body  and  put  away  all  sinful  customs  and  deeds, 
— and  she  is  nol  a  true  Christian  Church ;  and  to  protest 
against  her  course,  and  even  to  withdraw  from  her,  is  not  lo 
create  schism  in  the  Body  of  Christ :  it  is  rather  a  discharge 
of  a  positive  duty — the  performance  of  an  act  essential  to  the 
preservation  of  tjue  church  union,  and  even  of  the  Church 
itself. 

A  professed  Church,  not  bearing  the  marks  of  a  true  and 
faithful  witness,  may  embrace  a  minority  who  breathe  the 
spirit  of  Christ,  and  who  long  to  be  unshackled  in  doing  his 
will ;  and  when  these  members  (at  the  proper  time,  and  in 
the  right  spirit  and  manner)  withdraw,  they  separate  them- 
selves from  a  body  of  sin  and  death, — they  cut  loose  from 
an  association  which  is  in  fact  a  schism  from  Christ  and  bis 
real  people,  and  they  cannot  be  justly  charged  with  creating 
a  schism  in  the  Body  of  Christ. 

SEC.  II. — SCHISM  A  CRIME. 

A  schism  in  the  Body  of  Christ,  and  a  schism  in  an  asso- 
ciation merely  human,  are  essentially  different.  The  former 
is  a  crime  :  the  latter  is  often  an  imperious,  though  a  self- 
denying  duty.  To  separate  the  carnal  from  the  spiritual, 
the  real  disciples  of  Christ  from  the  followers  of  Belial, 
can  never  create  a  schism  among  Christians,  nor  rend  the 
seamless  garment  of  Christ,  because  this  was  never  designed 
to  cover  the  wolf  in  sheep's  clothing.  But  the  crime  of 
schism  is  committed  by  arrangements  which  separate  Chris- 
tians from  Christians.  Such  measures  do  rend  the  seamless 
garment  of  Christ,  produce  disunion  and  corruption,  and 
force  the  truly  pious  into  church  connection  w^ith  mere 
worldlings,  and  subject  them  to  the  ecclesiastical  control  and 
example  of  bad  men. 
6 


54  CHRISTIAN    UNION. 

The  founders  of  a  sect  are  often  the  most  guilty  among 
men. 

Church  arrangements  are  extensively  sustained,  which 
drive  and  keep  asunder  the  real  friends  of  Christ,  and  hold 
up  Christians  before  the  world  as  antagonists  ;' and  all  this 
on  account  of  a  nonconformity  in  matters  knovrn  and  ac- 
knowledged not  to  be  essential  to  sound  Christian  character, 
and  even  deep-toned  piety. 

All  arrangements  which  make  it  a  condition  of  Church 
communion  that  the  members  speak  the  dialect  of  a  particular 
school  or  party  in  theology,  are  feculent  nurseries  of  schism. 

It  is  the  province  of  the  Church  to  expound  and  to  apply 
the  principles  and  directions  of  the  Gospel,  in  reference  to 
membership  and  Christian  fellowship,  as  before  stated,  but 
not  to  legislate  about  them  ;  for  each  true  believer  has  from 
God  rights,  in  these  respects,  not  to  be  questioned  or  denied 
by  men. 

Outward  compacts,  agreements,  conventional  arrange- 
ments, constitutions,  confessions  of  faith,  digests  of  disci- 
pline, and  church  creeds,  may  have  their  benefits,  but  cannot 
beget  Christian  cliaracter,  nor  secure  Christian  union.  Nay, 
ihey  are  subversive  of  both,  when  they  prescribe  as  an  es- 
sential to  Church  membership,  that  which  is  not  essential  to 
a  sound  Christian  character ;  and  when  the  benefits  of  the 
institutions  of  Christ  are  denied  to  those  who  cannot  con- 
scientiously submit  to  the  institutions  of  men. 

SEC.  III. — CHRISTIAN    UNION. 

Christian  union  does  not  consist  in  submission  to  church 
authority ;  but  is  a  vital  principle,  lying  deep  in  the  spiritual 
life — it  is  the  affectionate,  confiding  co-operation  of  the  holy 
among  men ;  and  the  holy  in  heaven  are  grieved,  and  the 
unholy  are  made  glad,  when  this  co-operation  is  interrupted 
by  sectarian  jealousies  and  dictation. 

Andrew  Fuller,  at  the  head  of  English  Baptists  in  his  day, 
admitted,  that  if  the  barrier  to  close  communion  and  restric- 
tive membership  was  removed,  the  Baptist  churchi  would 
cease  to  exist  as  a  distinct  body.  Presbyterians,  Methodists 
and  other  ^ectarianists,  would  readily  receive  to  membership, 


CHRISTIAN    UNION.  55 

in  their  respective  churches,  persons  holding  different  views 
on  minor  points,  but  for  their  bigoted  attachment  to  the  false 
position  they  take  in  making  tests  which  do  not  involve 
Christian  character. 

The  movements  of  Theological  Seminaries,  Missionary 
and  Education  Societies,  and  indeed  all  ecclesiastical  bodies, 
hold  a  fearfully  ominous  connection  with  schisms.  Those 
who  direct  the  education  of  young  men  preparing  for  the 
ministry  should  be  jealously,  though  charitably  watched. 
The  power  of  self-organized  clerical  bodies  has  often  been  a 
withering  monopoly. 

Ecclesiastical  bodies  have  not  the  liberty  to  create  false 
tests,  or  make  any  movement  which  shall  embarrass  free  dis- 
cussion, or  smother  the  free  spirit  of  Christianity.  They  are 
bound  to  pursue  a  course  which  shall  promote  the  unity  of 
the  Spirit  in  the  bonds  of  peace,  and  strictly  and  assiduously 
cherish  and  strengthen  mutual  confidence  among  Christian 
brethren.  So  far  as  their  movements  fail  to  do  this  they  sow 
discord  among  brethren  and  create  schism. 

The  discussions  of  the  present  age  have  thrown  much  light 
upon  the  subject  of  Chhstian  Union,  and  we  now  look  to 
the  church  to  take  the  correct  position.  Leading  minds 
should  manfully  cast  off  the  entanglements  of  sect  and  the 
trammels  of  party,  and  in  the  pure  magnanimity  of  Christian 
benevolence,  mark  out  for  the  churches  the  broad  highway 
of  true  Christian  fellowship  and  communion.  If  the  Evan- 
gelical Protestant  secjs  would  thus  unite  and  do  this,  Roman 
Catholicism  would  speedily  wither  and  die  under  the  process, 
and  by  no  other  method  can  we  hope  to  suppress  it.  Secta- 
rian altercations  among  Protestants  minister  hfe  to  this  heresy. 

It  is  a  happy  omen,  amidst  the  appalling  evils  which  dis- 
tract the  church  and  slander  the  religion  she  professes,  that 
the  public  mind  is  fast  approaching  the  position,  that  known 
Christian  character  is  the  basis  of  Christian  unwn  ;  and 

That  it  is  the  duty  of  all  Christians  to  receive  and  recog- 
nize, in  their  church  relations,  all  who  give  scriptural  evi- 
dence  of  being  Christians,  and  none  but  such.. 

This  position  is  at  once  liberal  and  strict ;  liberal  where 
Christ  is  liberal,  and  strict  where  Christ  is  strict.  It  is  sciip- 
tural,  philosophical,,  and  in  accordance  with  the  common 


56  CHRISTIAN    UNION. 

sense  of  mankind.  And  its  practical  development  would 
convince  an  unbelieving  world,  that  Christianity  is  in  fact 
adapted  to  the  wants  and  exigencies  of  human  society ;  the 
only  and  the  very  argument  needed  to  render  the  religion  of 
the  Gospel  triumphant  among  men. 

What  the  world  7ieeds,  is  a  union  of  Christians — not  a 
truce  among  the  sects.  The  former  is  practicable.  The  lat- 
ter, if  gained,  is  a  very  different  thing  from  Christian  confi- 
dejice  among  brethren. 

The  union  of  Christiam,  and  their  unembarrassed  co-ope- 
ration, which  would  be  effected,  but  for  the  pride  of  heart  in 
reading  men  in  the  church,  will  result  in  the  richest  and  most 
extensive  benefits  to  mankind ;  while  the  union  of  sects  mere- 
ly would  leave  unsubdued  the  spirit  of  selfishness,  the  very 
aliment  of  all  sectarianism,  and  multiply  barriers  to  the 
progress  of  truth  and  holiness. 

The  union  of  SECTS  might,  for  a  season,  create  a  splen- 
did exterior — but  the  hidden  man  of  the  heart,  the  essential 
elements  of  a  sound  morality,  the  spiritual  energies  of  the 
church,  will  all  be  dwarfish  under  it,  and  present  the  index 
of  approaching  dissolution.  Even  the  Bible  Society,  em- 
bracing the  single  object  of  the  distribution  of  the  Holy  Scrip- 
tures, without  note  or  comment,  and  which,  at  its  formation 
and  incipient  movements,  held  out  the  charm  of  union  of 
sects,  so  beautiful  and  imposing,  soon  failed  on  this  point ; 
and  a  secession,  accompanied  by  a  public  controversy,  has 
proclaimed  to  perishing  men,  that  even  the  Bible  must  sus- 
tain the  views  of  a  Sect,  or  a  large  portion  of  Christians 
cannot  unite  with  the  mass  of  their  acknowledged  Christian 
brethren  in  its  distribution. 

It  has  been  strongly  hoped,  that  the  eflibrts  of  Christian 
benevolence,  which'  have  so  deeply  and  extensively  occupied 
the  attention  and  the  energies  of  the  religious  public  for  the 
last  thirty  years,  would  result  in  a  substantial  and  abiding 
union  among  the  churches.  Why  has  this  hope  failed  in  its 
fulfilment  ?  Because  cherished  and  unyielding  attachment 
to  sect  has  controlled  the  ministry,  and  through  them  the 
churches.  Preferences  for  what  is  not  essential  to  Christian 
character  have  been  exalted  above  what  is  essential. 

Christian  benevolence  will  not  make  any  material  pro- 


CHRrSTIAN    UNION.  57 

gress  in  the  reform  and  renovation  of  the  world  till  this  love 
of  sect,  this  thirst  for  building  up  a  party,  this  selfish,  base 
ambition  to  consolidate  and  enlarge  my  church,  be  merged 
in  the  quenchless  love  for  the  Vnmi  of  Christians. 

The  object  to  be  magnified  is  Christianity  itself:  Chrisf 
and  him  crucified — the  common  object  of  love  and  glory  with 
all  the  truly  pious. 

The  absorbing  question  before  the  churches  should  be, 
ffTiat  is  Cliristianity  7 — what  is  Christian  character  7 

The  scriptural  answer  to  these  questions  will  show  us 
what  is  Christian  union — that  this  union  is  practicable,  and 
the  great,  grand,  glorious  object  now  to  be  sought — the  one 
point  to  be  pushed  in  Christendom.  The  fact  was  never  be- 
fore so  prominent,  that  the  world  ia  in  waiting  for  this 
movement  on  the  part  of  the  church. 

Christianity  presents  the  only  BOND  of  UNION— the 
only  central  power — the  only  attractive  rallying  point  in  our 
world. 

Christian  union  involves  a  union  of  views  respecting  the 
fundamentals  of  Christianity,  the  objects  of  worship,  the  es- 
sential duties  to  be  performed,  the  principal  end  to  be  pur- 
sued. 

To  gain  this,  we  must  understand  what  is  a  purified  and 
living  Christianity,  and  cordially  embrace  it ;  and  Christian 
union,  therefore,  can  exfst  only  among  intelligent,  consis- 
tent, self-denying  Christians. 

The  universal  church  union  of  the  New  Testament  de- 
mands that  Christians  unite  in  the  substance  of  true  religion, 
and  thus  walk  together,  waving  all  differences  of  views  in 
respect  to  forms,  or  ceremonies,  and  doubtful  disputations. 
Tf  your  religion  consist  in  supreme  love  to  God,  and  impar- 
tial love  to  your  brother,  it  is  like  the  religion  of  all  other 
Christians,  and  the  duty  is  clear  that  you  walk  in  love  and 
fellowship  with  all  Christians. 

No  man  can  be  understandingly  a  friend  to  Christian 
union  who  does  not  cheerfully  relinquish  his  preferences  to 
what  is  obviously  the  outward  forms,  the  incidentals  of  his 
religion,  and  constitutional  arrangements,  when  they  prevent 
his  co-operation  with  those  with  whom  he  is  agreed  in  the 
substantials  of  religion, 
6* 


58  CHRISTIAN    UNION. 

A  Christian  is  one  who  truly  loves  God  and  man,  who 
does  justly,  loves  mercy  and  walks  humbly  with  God,  whose 
doctrines  and  practice  accord  with  the  Bible.  The  common 
sense  of  mankind  sustains  the  test  of  the  Saviour,  "  by  their 
fruits  shall  ye  know  them,"  and  it  is  shocked  when  persons 
are  received  and  retained  in  the  churches,  as  thousands  ate, 
whom  the  community  cannot  and  ought  not  to  regard  as 
honest  men. 

The  following  is  a  specimen  of  the  Bible  description  of 
Christian  character.  The  righteous  considereth  the  cause  of 
the  poor,  but  the  wicked  regardeth  not  to  know  it.  Be  not 
deceived  (i.  e.  with  appearances  and  professions),  he  that 
doeth  righteous  is  righteous.  Inasmuch  as  ye  did  unto 
one  of  the  least  of  those,  ye  did  it  unto  me.  He  that  is 
of  Christ,  heareth  Christ's  words.  Whosoever  transgresseth 
and  abideth  not  in  the  doctrine  of  God,  hath  not  God.  He 
that  abideth  in  the  doctrine  of  Christ,  he  hath  the  Father  and 
the  Son.  Beware  of  false  prophets  :  take  heed  and  beware 
of  men.  Have  no  fellowship  with  the  unfruitful  works  of 
darkness,  but  rather  reprove  them.  Put  away  from  among 
yourselves  that  wicked  person.  Come  out  from  her,  lest  ye 
partake  of  her  sins  and  receive  of  her  plagues. 

Christian  unity  and  sectarian  schism  should  be  studied. 
The  dearest  interests  of  men  are  connected  with  the  issue. 
The  world's  hope  is  wrapped  up  in  Christian  unity.  Its 
good  and  glory  culminate,  only  as  sectarian  schism  wanes. 

The  UNION  OF  Christians  is  the  great  blessing  which 
the  church  should  not  withhold  from  perishing  men  another 
moment ;  a  union  cemented  by  the  due  recognition  of  Chris- 
tian character  as  its  warrant;  a  union  which  will  fellowship 
Christian  character,  and  disfellowship  false  professors ;  a 
union  which  will  elevate  and  honor  the  Bible  standard  of 
Christian  character — a  character  defined  and  marked  by  an 
obedient  reception  of  Christian  doctrines  as  the  nutriment 
and  the  law  of  spiritual  life,  the  directory  and  incentive  to 
the  Christian  practices  which  alone  constitute  true  godli- 
ness. 

The  church  is  bound  to  hold  up  the  divine  standard,  by 
which  the  character  of  men  is  to  be  tested,  and  she  becomes 
the  light  of  the  world  only  as  she  extends  or  withholds 


NON-AGREEMENT.  59 

church  fellowship  in  strict  conformity  with  this  standard, 
which  is  to  make  Christian  character  the  condition  of  church 
memhership,  and  the  forfeiture  of  this  character  the  sole  war- 
rant for  the  act  of  exccmmunication.  This  is  the  divine  rule. 

The  first  Christian  churches  included  those  only  who  were 
acknowledged  to  be  Christians.  The  Christian  brotherhood 
was  not  then  divided  into  sects.  The  creation  of  parties  and 
callins;  them  by  ditferent  names,  after  the  names  of  eminent 
teachers — Paul,  Apollos,  Cephas — was  forbidden. 

That  there  should  be  a  diversity  of  sentiment  and  views 
is  a  matter  of  course.  But  this  diversity  should  never  pro- 
duce alienation  oi  feeling  and  recrimination  among  Chris- 
tians. 

SEC.    IV. ENTIRE    AGREEMENT    AMONG    CHRISTIANS     NOT    TO 

BE    FOUND. 

The  sects  an.l  churches  are  refusing  Christian  fellowship, 
denouncing  and  excommunicating  each  other,  and  all  under 
the  plea  of  purifying  the  body  ;  at  the  same  time,  these  very 
sects  and  churches  embrace  diversities  of  sentiment  and 
views,  and  diiferences  of  a  wider  and  more  serious  character 
than  those,  on  account  of  which  they  refuse  fellowship, 
exscind  and  excommunicate  each  other. 

The  church  or  religious  association  is  yet  to  be  named,  in 
which  all  the  members  perfectly  agree  in  all  their  views  of 
doctrine  and  practice. 

Members  of  the  same  sect  and  the  same  church  in  all 
Christendom,  differ  from  each  other  on  points  more  material 
far,  than  those  on  v/hich  the  sects  are  now  divided.  Even 
should  Christians  be  perfect  in  holiness,  their  imperfection 
in  judgment  and  knowledge  would  occasion  diversitities  in 
views.  A  union  in  the  fundamentals  is  what  should  be 
sought — this  can  be  had — and  this,  when  gained,  should 
quiet  individuals  aiia  quiet  the  body  ;  and  what  censure  too 
severe  for  the  men  who  sow  discord  among  brethren  thus 
agreed. 

All  sorts  of  theological  sentiments  are  found  in  the  Epis- 
copal, Presbyterian,  Baptist.  Methodist  and  Congregational 
churches  in  Christendom.  The  authorized  creed  of  the  secta- 
rian churches  does  not  accurately  express  the  sentiments  of 


60  NON-AGREEMENT. 

all  the  members.  Signing  a  creed  does  not  make  men  think 
alike,  nor  prove  that  they  do  think  alike,  any  further  than 
on  the  basis  of  general  principles.  Nor  should  the  con- 
science be  bound  by  virtue  of  any  inherent  authority  in 
papers  and  parchments  of  mere  human  origin. 

The  attempt  to  procure  a  perfect  uniformity  through  the 
medium  of  the  Westminster  Assembly  is  instructive  on  this 
subject,  both  on  account  of  its  success  and  its  failure.  It 
was  an  Assembly  of  learned  and  godly  divines  of  Great 
Britain,  to  consider  of  all  things  necessary  for  the  peace  and 
good  government  of  the  church,  convened  by  Act  of  Parlia- 
ment passed  June  12,  1643,  and  consisted  of  ten  lords,  twenty 
commoners  as  lay  assessors,  and  one  hundred  and  twenty- 
one  divines— one  hundred  and  fifty-one  in  all.  In  forming  the 
Confession  of  Faith  and  the  Rules  of  Practice,  this  body 
held  1163  sessions,  occupying  a  period  of  5  years,  6  months 
and  22  days ;  and  amidst  prayers  and  fasting,  and  indefati- 
gable investigations  and  discussions,  they  advanced  no  fur- 
ther towards  an  entire  or  perfect  union  than  an  agreement  in 
fundamentals,  and  in  general  views  of  doctrine  and  practice. 
Even  this  was  a  great  achievement. 

The  great  leading  churches  in  Christendom,  at  the  present 
day,  do  not  present  anything  like  a  perfect,  or  even  particu- 
lar agreement,  though  connected  externally  by  a  common 
bond  or  creed.  Nor  are  those  who  are  received  into  these 
connections  required,  or  even  expected,  to  assent  to  the  creed 
in  every  particular,  but  to  declare  their  belief  in  its  correct- 
ness as  a  general  system. 

Who  that  is  not  committed  to  a  party,  or  to  a  system,  can 
believe  that  the  points  in  controversy  between  Calvinists 
and  Armenians,  Old  School  and  New  School,  Pedo-baptists 
and  Baptists,  involve  any  fundamental  principle  of  morality 
and  justice,  or  that  the  following  out  in  practice  the  views 
of  either,  will  prove  the  forfeiture  of  Christian  character  ;  or 
that  any  divine  law  or  precept  demands  that  Christians,  thus 
differing,  should  lose  confidence  in  each  other,  and  refuse  to 
walk  in  Christian  and  church  fellowship  ? 

Uniformity  in  sentiment  and  views  is  not  yet  attained  even 
in  churches  which  are  founded  on  speculative  theology  and 
ritual  observances.     Presbyterian  and  Congregational  coin- 


xX  ON- AG  REE  ME  NT.  61 

munions,  with  their  Calvinistic  creed,  tolerate  ministers  and 
laymen  who  are  decided!}'  Armenian  in  their  views.  The 
great  schism  in  the  General  Assembly  was  based  on  sup- 
posed errors  in  doctrine.  But  in  how  many  of  the  local 
churches  of  the  Old  School,  who  perpetrated  the  exscinding 
act,  is  the  position  ihea  taken  strictly  maintained  ? 

The  Episcopal  Church  tolerates  everything  in  theology, 
from  Socinianism  to  Calvinism,  provided  you  will  read  pray- 
ei's  and  reverence  the  bishop.  Baptists  find  little  difficulty 
with  Armenians  or  Calvinists,  provided  they  have  been  duly 
immersed.  And  the  Pedo-Baptist  sects,  without  any  change 
in  their  creeds,  which  intimates  a  relaxation  of  their  princi- 
ples, get  along  in  practice  with  those  who  will  warmly  sus- 
tain their  church  or  their  meeting,  although  they  do  not  ac- 
cord with  them  in  the  distinctive  points  which  make  them  a 
sect,  and  even  set  at  naught  the  fundamental  principles  of 
justice  and  common  humanity. 

It  was  recently  inquired,  through  the  columns  of  the  Bap- 
tist Register,  printed  in  Utica,  N.  Y.,  "  Which  has  been  pro- 
ductive of  the  greatest  evils,  Ameiican  slavery,  or  infant 
sprinkhng  ?"  The  reply  given  was  "infant  sprinkUng:'* 
that  is,  infant  stealing,  inseparable  from  the  system  of  sla- 
very, is  a  less  evil  or  sin  than  infant  sprinkling. 

At  a  large  Ecclesiastical  Convention  held  in  Cleveland, 
Ohio,  in  1844,  in  the  discussion  to  adhere  firmly  to  the  As- 
sembly's Confession  of  Faith  and  the  Shorter  Catechism,  it 
was  admitted  that  the  two  great  schools  in  the  church  had 
never  agreed  in  respect  to  the  meaning  of  these  standards  ; 
yet  the  resolution  passed  to  adhere  to  tliem.  And  the  points 
on  which  they  could  not  agree  are  nothing  less  than  Liberty 
and  Necessity,  Ability,  Imputation  .of  Adam's  Sin,  the  Na- 
ture of  Sin,  Reformation,  Atonement,  &c.,  &c. 

Who  does  not  perceive  the  inferences  and  the  instruction 
connected  with  such  facts  ?  And  who,  in  view  of  them,  can 
be  surprised  that  our  common  Christianity  is  robbed  of  much 
of  its  beauty,  and  shorn  of  much  of  its  strength  ?  The  com- 
mon brotherhood  of  the  pious  should  not  permit  aspiring 
men  and  leading  influences  to  draw  off  their  attention  and 
their  purposes  from  the  essentials  in  their  common  faith,  and 


62  NON-AGREEMENT. 

from  what  truly  constitutes  Christian  character,  and  to  chop 
them  up  into  parties  refusing  fellowship  and  co-operation. 

Real  C/iWsfmns  might  retain  their  distinctive  principles  and 
yet  be  on  terms  of  the  most  cordial  fellowship  and  commu- 
nion amidst  all  their  other  differences.  This  is  what  consti- 
tutes the  true  unity  of  the  church — a  union,  not  in  forms  and 
ceremonies,  nor  in  points  of  unessential  doctrine  and  prac- 
tice, but  in  kindness  and  love  and  harmonious  assent  to  the 
fundamental  truths  of  the  Gospel,  and  in  harmonious  co- 
operation for  the  spread  of  this  Gospel.  This  is  the  only 
union  worth  striving  for ;  and  all  who  break  this  unity,  by 
setting  up  outward  forms  as  terms  of  communion,  should  be 
regarded  as  those  who  cause  divisions,  and  as  violators  of  the 
peace  of  the  Church. 

Robert  Hall,  a  Baptist  minister  of  great  worth  and  dis- 
tinction, and  the  advocate  of  free  communion,  says,  "  No- 
thing more  abhorrent  from  the  principles  and  maxims  of  the 
sacred  oracles  can  be  conceived,  than  the  idea  of  a  plurality 
of  true  churches,  neither  in  actual  communion  with  each 
other,  nor  in  a  capacity  for  such  communion.  This  rending 
of  the  seamless  garment  of  our  Saviour,  this  schism  in  the 
members  of  his  mystical  body,  is  by  far  the  greatest  calamity 
which  has  befallen  the  Christian  interest.  The  evils  which 
result  from  this  state  of  division  are  incalculable  :  it  supplies 
Infidels  with  their  most  plausible  topics  of  invective ;  it 
hardens  the  consciences  of  the  impenitent,  weakens  the 
hands  of  the  good,  impedes  the  efficacy  of  prayer,  and  is 
probably  the  principal  obstruction  to  that  ample  effusion  of 
the  spirit  which  is  essential  to  the  renovation  of  the  world." 

Ecclesiastical  powers  have  always  been  assumed  by  the 
few  over  the  many,  without  any  distinct  proposal  of  the 
matter  to  the  people,  and  even  without  asking  them  whether- 
they  would  prefer  such  arrangements  In  most  cases  they 
have  been  so  gradually  and  stealthily  introduced,  that  they 
have  grown  into  precedent  before  the  people  were  distinctly 
aware  of  their  existence.  In  this  way.  Episcopal  and  Presby- 
terian usages  have  been  introduced  and  perpetuated.  One 
generation  after  another  has  been  subjected  to  the  domination 
to  which  their /a^Aers  had  been  induced  to  submit,  for  prece- 
dent soon  becomes  law,  and  such  forms  of  pplicy  never  con- 


NON-AGREEMENT.  63 

tain  any  provisions  for  their  own  subversion  by  the  people. 
They  always  speak  authoritatively  against  innovation  and 
change.  All  attempt  to  reform  or  to  annul  the  church  polity 
is  met  with  the  charge  of  disorganization  or  schism. 

On  the  subject  of  church  polity,  there  can  be  but  two  sets 
of  principles.  The  first  and  the  only  scriptural  legitimate 
class  of  principles  is  composed  of  individual  responsibility, 
human  equality,  inalienable  rights.  Opposite  to  all  these 
we  find  in  the'  second  class  of  principles — that  of  caste — the 
many  subjected  to  the  few,  the  people  controlled  by  their 
superiors,  or  the  laity  by  the  clergy,  the  body  of  the  church 
transferring  its  duties  to  a  select  few.  - 

Professor  Schmucker,  in  his  Fraternal  Appeal,  proposes  to 
form  all  the  different  fundamentally  orthodox  denominations 
into  a  progressive  union,  by  requiring  a  mutual  recognition 
of  each  other  as  fellow  members  of  the  one  body  of  Christ — 
that  they  shall  actually  co-operate  in  voluntary  associations 
for  the  promotion  of  all  those  objects  of  Christian  benevo- 
lence which  require  a  concentration  of  labor — that  the  bonds 
of  sectarianism  shall  be  at  once  relaxed — that  there  shall  be 
no  discipline  by  one  church  for  differences  of  opinion  in  a 
member  of  another  church — that  they  shall  agree  in  sacra- 
mental, ecclesiastical  and  ministerial  communion — that  they 
shall  assent  to  a  common  creed,  containing  only  tenets  in 
which  they  all  agree — thus  giving  prominence  before  the 
world  to  their  substantial  unity  of  faith — the  Bible  to  be  the 
text  book  in  all  departments  of  Christian  and  theological  edu- 
cation— each  branch  of  the  church  free  to  adopt  any  and 
every  measure  of  its  own  reform  it  might  be  prepared  to  em- 
brace. 

The  whole  work  of  Mr.  Schmucker  on  Christian  union 
has  been  highly  approved,  and  warmly  commended  to  the 
public  by  the  leading  editors  of  the  whole  religious  press  in 
our  country;  by  Theological  Seminaries  and  their  teachers, 
and  by  a  long  array  of  names  of  learned  Ministers  and  lay- 
men from  most  of  the  denominations  in  the  land. 

But  what  have  these  men,  so  ready  to  commend  this  plan 
for  union,  actually  done  towards  the  attainment  of  the  object .' 
We  look  in  vain  to  the  high  ecclesiastical  authorities  of  the 
different  sects  to  move  efficiently  on  any  plan  for  union. 


64  WHO    ARE    THE    SCHISMATICS  ? 

Anything  requiring  self-sacrifice,  or  involving  innovation, 
finds  little  favor  in  any  age,  with  the  majority  of  those  who 
stand  at  the  head  of  the  existing  order  of  things. 

The  plan  of  Mr.  Schmucker  expects  too  much  from  the 
union  of  the  existing  sects.  But  to  propose  the  union  of 
Christians,  acting  as  local  independent  Churches — allowing 
of  the  interference  of  no  ecclesiastical  body  above  the  assem- 
bled brotherhood,  presents  to  the  mind  what  at  once  appears 
practicable — what  will  meet  the  demand,  and' what  promises 
to  be  permanent.  It  is  an  appeal  to  the  PEOPLE,  where, 
on  Christian  principles,  is  the  seat  of  power,  of  all  human 
authority — an  appeal  for  the  Union  of  Christians,  not  the 
union  of  Sects. 

SEC.  V. — WHO  ARE  THE  SCHISMATICS  .' 

The  Congregational  Church  in ,  withdraws  its  con- 
nection with  Presbytery — a  small  minority  dissent— this  mi- 
nority the  Presbytery  declares  to  be  the  regular  Church  in 

,  and  invites  them  to  send  up  their  delegates,  and  thus 

two  Churches  exist  on  the  ground,  when  the  whole  were  loo 
feeble  to  support  preaching,  and  the  majority  principle  is 
sacrificed. 

In ,  a  large  majority  of  a  Congregational  Church  re- 
quest the  Presbytery  with  which  they  are  connected  to  dis- 
solve the  connection  between  them  and  their  Pastor.  Pres- 
bytery refuses  to  comply;  and  the  Home  Missionary  So- 
ciety advances  100  dollars  to  sustain  this  Minister,  in  de- 
fiance of  the  expressed  vote  of  the  Church.  In  the  progress 
of  the  discussion  it  is  stated  that  one  conversion  under  Pres- 
bytery is  worth  one  hundred  under  other  influences. 

One  Presbytery  has  recently  decided,  that  the  ordination  of 
a  Minister  is  not  valid  when  a  lay  element  is  mingled  with 
the  ordaining  act ;  a  position  at  war  with  the  fundamental 
principles  of  Congregationalism,  and  which,  if  carried  out, 
will  require  Presbyterians  to  deny  the  validity  of  all  Congre- 
gational ordinations. 

Who  are  the  schismatics  ? 

In ,  at  a  meeting  legally  called,  the  Church  voted 

that  they  would  not  sustain  the  Minister  for  the  succeeding 


WHO  ARE    THE    SCHISMATICS  ?  6r5 

year.  At  the  close  of  the  meeting,  when  a  portion  of  the 
members  had  left  for  home,  the  question  was  again  call- 
ed up — a  minority  voted  to  sustain  the  Minister,  and  the 
Home  Missionary  Society  advanced  100  dollars,  and  for 
two  years,  at  this  rate,  kept  him  on  the  ground  contrary 
to  the  expressed  will  of  the  majority. 

Congregational  Churches,  on  the  accommodation  plan,  if 
they  employ  a  Minister  who  has  not  the  permission  of  Pres- 
bytery to  labor  within  its  bounds,  are  censured  for  disorder, 
thus  demanding  of  Congregationahsts  the  sacriiices  of  one 
of  their  fimdamental  principles. 

A  Congregational  Church  unanimously  invite  a  Minister 
who  is  himself  a  member  of  Presbytery  to  become  their 
Pastor;  and  unanimously  concur  with  him  in  choosing  for 
the  Preacher,  at  the  Ordination,  a  man  in  their  confidence,  a 
personal  friend  of  the  pastor  elect,  and  of  known  Christian 
character. 

A  bar  to  the  ordination  is  thrown  in,  on  the  ground  thit 
the  Brother  invited  to  preach  is  ecclesiastically  connected 
with  a  body  not  in  correspondence  with  the  Presbytery.  In 
the  discussion  it  is  alleged — better  an  avowed  atheist  should 
preach  the  sermon — and  the  final  vote  to  proceed,  after  the 
congregation  had  been  kept  in  waiting  two  hours  from  the 
time  appointed  for  the  services,  is  passed  by  a  bare  majority, 
under  the  positive  statement  that  if  Presbytery  do  not  proceed 
to  ordain  ii'ith  the  preacher  selected,  they  will  lose  the 
church.  The  members  of  Presbytery  who  opposed  the  or- 
dination, generally  refused  to  attend  the  public  exerci.ses. 

If  this  course  is  Presbytereal  usage,  it  does  not  savor  of 
accommodation — and  adds  significancy  to  the  inquiry,  Who 
are  the  schismatics  ?  and  should  induce  the  inquiry,  Where 
are  Congregational  rights  .' 

For  nearly  a  half  century,  the  Congregationalists  who 
have  settled  west  of  the  Mohawk  river,  have,  with  few  ex- 
ceptions, desired  to  enjoy  their  own  church  organization. 
But  during  all  this  period,  most  of  the  INIinisters  have  as- 
siduously labored  to  induce  them  to  abandon  even  the  rem- 
nant of  Congregationalism  left  standing  by  the  plan  of 
union,  and  to  come  fully  under  the  government  of  a  session. 
The  General  Association  of  the  State  of  New  York  ad- 
7 


66  WHO    ARE    THE    SCHISMATICS? 

monish  the  Genesee  Conference  in  their  connection,  that 
unless  they  reclaim  or  remove  such  members  of  their  body 
as  hold  views  on  the  doctrine  of  sanctification,  w^hich  Asso- 
ciation deem  unscriptural,  they  cannot  be  permitted  to  retain 
their  connection  with  it :  thus  demanding  the  highest  ecclesi- 
astical censure,  excommunication,  against  members  of 
sound  Christian  character,  and  unquestionable  piety. 

The  Synod  of  New  York  and  New  Jersey,  directed  the 
North  River  Presbytery  to  depose  from  the  ministYy  two  of 
their  members  of  acknowledged  piety  and  usefulness,  and  of 
an  unquestioned  Christian  character,  on  the  ground  of  what 
Synod  deemed  an  incorrect  view  of  the  doctrine  of  sanctifi- 
cation.    The  order  was  obeyed. 

The  Presbytery  of  — ,  very  recently  refused  to 

license  a  young  brother  to  preach  the  gospel,  on  the  ground 
that  he  was  an  abolitionist.  His  trial  exercises,  and  ex- 
amination, gave  evidence  of  a  high  order  of  talent ;  his  piety 
was  not  questioned,  all  were  well  sustained,  when  he  wa? 
asked  if  he  would  publicly  advocate  Abolition,  and  vote  to 
-exclude  slaveholders  from  communion  ?  He  replied  affirma- 
tively.    Upon  this  they  voted  not  to  give  him  license. 

The  Oherlin  Institute  is  a  Literary  and  Theological  es- 
tablishment in  Northern  Ohio,  furnished  with  an  able  Fac- 
ulty, comprising  nearly  five  hundred  students,  and  exten- 
sively in  favor  with  the  public.  The  religious  and  theo- 
logical sentiments  embraced  and  taught  here,  are  the  same 
substantially,  which  constitute  the  religious  creed  of  New- 
England  Congregationalists,  and  New  School  Presbyterians. 

On  the  subject  of  Sanctification,  their  sentiments  and  views 
are,  in  their  printed  document,  thus  expressed, 

"  I.  What  we  understand  to  be  points  of  agreement  between 
the  ministers  and  members  of  a  great  portion  of  the  Chris- 
tian church. 

1 .  That  entire  obedience  to  the  moral  law  constitutes  en- 
tire sanctification  or  obedience  to  God. 

2.  That  all  moral  agents  are  able  to  render  this  obedience, 
and, 

3.  That  therefore  they  are  bound  to  do  so,  and, 

4.  That  therefore  a  state  of  entire  sanctification  is  attain* 
able  in  this  life  :  1.  On  the  ground  of  abihty.  2.  On  the 
ground  of  the  provisions  and  proffered  grace  of  the  gospel, 


WHO    ARE    THE    SCHISMATICS?  67 

3.  That  sufficient  grace  for  the  actual  attainment  of  this 
state  is  abundantly  promised  in  the  gospel,  and  that  nothing 
prevents  any  Christian  from  iflaking  this  attainment  in  this 
life,  but  a  neglect  to  avail  himself  of  the  proffered  grace  of 
Christ. 

5.  We  agree  that  all  are  bound  to  aim  at  it,  and  pray  for 
this  attainment  in  this  life,  and  that  aiming  at  this  state  is 
indispensable  to  Christian  character. 

II.  In  what  we  differ. 

1 .  The  advocates  of  this  doctrine  affirm,  that  obedience  to 
the  moral  law,  or  a  state  of  entire  consecration  to  God  in 
this  life,  is,  in  such  a  sense  attainable,  as  to  be  an  object  of 
rational  pursuit,  with  the  expectation  of  attainrng  it.. 

2.  The  opposers  of  this  doctrine  affirm,  1.  That  this  state 
may  be  attained  in  this  life.  2.  That  therefore  it  ought  to  be 
attained.  3.  That  we  are  bound  to  aim  at,  and  pray  for  this- 
attainment  in  this  life.  4.  That  this  state  is  not  attainable 
in  this  life  in  such  a  sense  as  to  make  its  attainment  an  ob- 
ject of  rational  pursuit  ivith  the  expectation  of  attaining  it.. 
5.  That  it  is  fatal  not  to  aim  at  and  pray  for  this  attainment 
in  this  life.  6.  But  that  it  is  a  dangerous  error  to  believe  or 
to  expect  that  we  shall  make  this  attainment. 

III.  What  the  believers  in  the  doctrine  of  entire  conse- 
cration to  God  in  this  life  do  not  believe. 

1.  We  do  not  believe  that  the  moral  law  is  or  can  be  re- 
pealed, or  so  modified  in  its  claims,  as  to  demand  anything 
less  of  any  moral  agent  than  the  entire,  universal  and  con- 
stant deA'otion  of  his  whole  being  to  God. 

2.  Nor  that  any  such  state  is  attainable  in  this  or  in  any 
other  life,  as  to  preclude  the  possibility  and  necessity  of  con- 
stant growth  in  holiness. 

3.  Nor  that  any  state  is  attainable  in  this  life  that  will  put 
the  soul  beyond  a  state  of  warfare  with  temptation. 

4.  Nor  that  any  such  state  is  attainable  in  this  life  as 
will  preclude  the  necessity  of  constant  dependence  upon  the 
grace  of  our  Lord  Jesus  Christ,  and  the  agency  and  indwell- 
ing of  the  Holy  Spirit. 

"o.  Nor  that  any  such  state  is  attainable  as  to  preclude  the- 
necessity  of  much  watchfulness  and  prayer,  with  the  diligent 
use  of  the  ordinances  of  God's  house,  and  of  all  the  appoint- 
ed means  of  grace,  to  perpetuate  holiness  of  heart. 


68  WHO    ARE    THE    SCHISMATICS  ? 

(3.  We  do  not  believe  in  any  system  of  quietism,  anti- 
nomianism,  or  inaction  in  religion. 

7.  We  do  not  regard  the  true  question  at  issue  between 
us  to  be,  whether  a  state  of  entire  sanctification  has  ever 
been  attained  in  this  hfe  :  but  the  true  question  is  that  which 
has  been  stated  above,  to  wit :  Is  this  state  attainable  in  such 
a  sense  as  to  render  its  pursuit,  with  the  expectation  of  at- 
taining it,  rational  7 

8.  Those  of  us  who  have  affirmed  that  this  state  has  been 
attained,  have  ever  regarded  the  fact  of  its  attainment  only 
in  the  light  of  an  argument  in  proof  of  its  attainability,  in 
the  sense  above  explained. 

9.  We  have  never  regarded  the  proof  of  actual  attainment 
either  as  the  great  question  at  issue,  or  as  an  argument  at 
all  indispensable  to  the  support  of  the  proposition  in  ques- 
tion. 1.  Because  we  consider  the  Bible  proof  as  conclusive 
in  support  of  the  doctrine  without  touching  the  question  of 
actual  attainment,  and,  2.  if  it  should  be  admitted  that  such  a 
state  has  never  been  attained,  still  we  beheve  the  Bible 
warrants  and  demands  the  belief  that  the  Church  is  destined 
to  make  vastly  higher  attainments  on  earth  than  have  ever 
yet  been  made :  and,  3.  That  if  the  fact  (should  it  be  ad- 
mitted) that  no  one  has  ever  attained  this  state,  proves  that 
no  one  ever  w^ill  attain  it ;  the  fact  that  the  world  has  never 
been  converted,  proves  equally  that  it  never  will  be  con- 
verted. 

10.  We  therefore  wai-ve  an  expression  of  opinion  on  the 
question,  whether  this  state  has  been  hitherto  attained,  lest 
it  should  afford  an  occasion,  as  it  has  hitherto  done,  to  divert 
attention  from  the  great  and  only  fundamental  point  in  debate." 

The  precise  position  of  these  brethren  on  the  subject  of 
sanctification  is  here  accurately  and  clearly  defined.  The 
reader  can  see  at  a  glance  in  what  respects  they  differ  from 
the  views  generally  entertained  in  the  churches.  That  the 
Oberlin  Brethren  possess  a  lair  Christian  character  is  not 
questioned. 

Bat  the  Presbyteries  refuse  to  extend  to  them  Christian  and 
ministerial  fellowship  on  the  plea  that  they  are  a  new  and 
distinct  sect,  and  teach  error. 

Who,  then,  are  the  schismatics  ? 


WHO    ARE    THE    SCHISMATICS?  69 

Some  years  since,  a  large  Presbytery  deemed  it  their 
duty  to  counteract  what  they  regarded  as  the  Oberlin  Heresy. 
They  felt  the  need  of  other  light  upon  the  subject  than  they 
could  get  from  the  Oberlin  Evangelist.  President  Mahan 
then  in  the  vicinity  and  apprised  of  their  inquiry,  proposed, 
through  a  friend,  that,  with  their  consent,  he  would  appear 
before  them,  and  present  his  views  on  the  subject.  Pres- 
bytery declined  the  proffer,  and  applied  to  a  brother  who 
had  utterly  and  strongly  opposed  the  Oberlin  views.  In  the 
result  they  sent  out  a  warning  to  the  churches,  against  the 
Oberlin  Evangelist. 

In  a  large  Ecclesiastical  Convention,  composed  chiefly  of 
ministers,  held  in  Cleveland  in  1844,  the  avowed  object  of 
which  was  to  promote  the  prosperity  of  religion,  Professor 
Fiuney  and  his  associates  were  excluded,  and  the  Convention 
permitted  these  men  and  their  views  to  be  defamed,  without 
suffering  them  to  be  heard  in  reply. 

The  Church,  by  a  vote  nearly  unanimous,  join  with  their 
Pastor  in  a  request  to  Presbytery  that  he  may  be  dismissed. 

Before  Presbytery  he  stated  that  he  wished  to  remain  : 
but  that  he  could  not  endure  to  be  Pastor  of  a  church  con- 
taining members  who  hold  the  doctrine  of  perfection. 

Pre&bytery  asked :  Do  you  think  that  the  church  would 
sustain  you,  if  these  members  were  out  .' 

The  Pastor  replied  :  I  think  1  could  stay  in  peace  if  they 
were  away. 

At  an  adjourned  meeting  Presbytery  called  before  them  the 
membei-s  holding  the  views  deemed  by  their  Pastor  to  be  ob- 
jectionable. 

The.se  arraigned  members  inquired — Are  we  on  trial  before 
this  body  ?  The  reply  was  in  the  negative  ;  and  they  were 
assured  that  Presbytery  intended  no  such  thing. 

Upon  this  assurance  these  members  frankly  and  freely 
gave  to  the  body  their  views  on  the  subject  of  Christian  per- 
fection, and  the  subject  was  referred  to  a  Committee  whose 
report  was  adopted,  viz.  :  that  ten  of  those  holding  the  doc- 
trine of  entire  sanctification  were  no  longer  members  of  the 

church  in  but  that  they  might  have  a  letter  of  regular 

standing,  with  the  notice  that  Presbytery  deemed  their  senti- 
ments heretical. 


70  LIGHT    SOUGHT. 

Against  these  measures  these  members  remonstrated — 
and  were  informed  that  they  were  not  excommunicated,  but 
legislated  out. 

The  next  Sabbath  the  Pastor,  at  the  communion  tab>8, 
invited  those  excluded  persons  to  partake  of  the  ordin- 
ance. 

Who  are  the  schismatics  ? 

SEC.  VI. — LIGHT    ON    SANCTIFICATION   EAGERLY    AND    EXTEN- 
SIVELY  SOUGHT. 

There  is  an  irrepressible  desire  in  the  churches  for  Bible 
instruction  on  the  doctrine  of  holiness,  and  holy  living.  In 
some  way  God  will  gratify  these  desires.  According  to  pre- 
sent arrangements  many  of  them  are  shut  out  from  hearing 
Preachers  who  give  the  just  presentation  of  the  doctrine. 

If  the  Ministers  now  under  ecclesiastical  pledges  to  treat 
tiie  doctrine  as  heresy,  would  renounce  these  pledges,  and 
extend  to  its  advocates  Christian  and  ministerial  fellowship, 
Ciiristians  now  deprived  of  the  spiritual  food  on  this  subject 
which  they  crave,  would  be  gratified,  and  the  grounds  of 
inquietude  would  be  diminished. 

The  attempts  to  brand  the  doctrine  of  entire  conformity  to 
the  will  of  God  as  heresy,  and  thus  put  down  its  Preachers 
and  stop  the  spread  of  divine  truth,  must  fail. 

Christians  have  their  discernment  on  this  subject,  and  their 
prayers  will  be  answered. 

Should  the  necessity  to  break  away  from  their  present 
connections  be  created  by  the  persecuting  spirit  and  measures 
of  ciiurches,  and  ecclesiastical  bodies,  who  are  the  schis- 
matics ? 

Those  who  preach  the  doctrine  of  entire  sanctification  in 
this  life  as  an  object  of  rational  pursuit,  do  not  present  them- 
selves as  a  new  sect,  neither  do  they  w^ish  to  divide  the 
churches.  They  would  feed  the  sheep  and  the  lambs  of  the 
fold,  and  be  at  peace  among  the  brethren. 

If  they  are  thrust  out  as  heretics,  if  the  pulpits  of  their 
ministerial  brethren  are  shut  against  them,  who  is  answera- 
ble for  subsequent  defections — and  who  are  the  schismatics  ? 

In  the  present  attitude  of  ecclesiastical  bodies,  divisions  in 
the  churches  are  inevitable.     The  Oberlin  brethren  are  not 


FACTS    AND    EXPOSTULATION.  71 

powerless ;  their  moral  power  is  pre-eminently  in  sympathy 
with  Christ,  and  so  long  as  they  keep  God  with  them  they 
cannot  be  crushed.  Let  them  be  received  as  Christian 
brethren.  If  they  are  not  thus  received,  and  divisions  occur, 
who  bears<he  responsibility. 

SEC.  VII. FACTS  AND  EXPOSTULATION. 

If  the  establishment  of  the  Oberlin  Institute  does  not  con- 
stitute an  era  in  the  history  of  the  church  in  this  country, 
the  treatment  which  its  faculty  and  friends  receive  ftom 
Ecclesiastical  bodies, will  do  it.  The.  facts  are  loo  marked 
and  characteristic  not  to  be  preserved  on  a  permanent  record. 

1.  It  is  not  denied,  that  the  Oberlin  Brethren  are  among 
those  whom  Christ  has  received. 

2.  They  have  been  shut  out,  or  excluded  from  Presbyte- 
ries, Conventions,  Pulpits,  and  Churches,  by  the  extended 
action  of  ecclesiastical  judicatories,  and  denied  the  ordinary 
civilities  rendered  to  Christian  brethren. 

3.  By  this  general  declaration  of  non-intercourse,  these 
Brethren  have  been  represented  as  a  distinct  and  a  new  sect, 
heretical  in  their  opinions,  and  working  deep  and  extensive 
mischief. 

4.  Discipline  is  commenced,  and  some  ai'e  cast  out  of  the 
ministry,  and  others  out  of  the  clmrch. 

5.  Pastoral  letters  and  appeals  are  issued,  urging  those 
who  hold  Oberlin  views  to  leave  Presbyteries  and  churches, 
threatening  them  with  excommunication  and  deposition  if 
they  do  not  comply. 

6.  VVhen  Ministers,  churches,  and  portions  of  churches 
do  withdraw,  the  cry  is  raised,  that  Oberlinism  is  dividing 
and  distracting  the  churches,  and  the  charge  of  schism  is 
reiterated  against  them. 

7.  Thur>  a  division  is  made  by  the  violent  exclusion  of  the 
Oberlin  Brethren,  and  then  the  excluders  cry  out  against  tthe 
excluded  as  the  cause  of  the  divisions :  whereas  there  are 
very  few  cases,  if  any,  in  which  such  a  separation  has  not 
occurred  under  the  influence  of  measures  pushed  forward  by 
the  opposition. 

The  doctrine  of  perfection,  as  held  by  the  Antinomiau 
perfectionists,  the  Oberlin  Brethren  cUscard.     They  do  not 


72  FACTS    AND    E:XP0STUI^ATI0N. 

believe  and  maintain  that  no  one  is  truly  converted,  or  a  real 
Christian,  who  is  not  constantly  and  hahitualiy  free  from  all 
sin  : — but  a  person  being  truly  converted,  or  a  real  Christian, 
is  a  follower  of  the  Lord  Jesus  Christ  only  as  his  obedience 
is  entire. 

In  what  then  consists  the  heresy  which  makes  it  neces- 
sary to  excommunicate  brethren  of  acknowledged  Christian 
character  ? 

This  question  must  be  answered  definitely,  to  satisfy  the 
pubhc  mind.  A  course  so  extraordinary,  so  absolutely  vio- 
lent, so  revoltingly  schismatic  as  that  pursued  by  ecclesiasti- 
cal bodies  towards  these  brethren,  cannX)t  long  be  tolerated  by 
the  Christian  public. 

The  basis  of  action  against  them  is  alleged  heresy,  in 
holding  the  doctrine  of  sinless  perfection  in  this  life.  It  was 
the  holding  and  countenancing  in  their  body  this  heresy,  that 
the  General  Association  of  New  York  excommunicated  the 
Genesee  Consociation.  But  it  is  an  unquestionable  fact, 
that  the  offence  in  the  eye  of  the  Association  is  not  the  of- 
fence justly  charged  upon  the  Consociation  condemned.  The 
excommunicated  Consociation  give  a  printed  statement  of 
their  own  views  on  the  subject  of  perfection,  in  the  follow- 
ing language,  viz.  :  "  We  do  hold  tiie  attainability  of  perfec- 
tion. We  speak  not  of  (disposition,  but  of  ability — not  of 
practice,  but  of  what  might  be  practised.  So  far  as  Chris- 
tians are  imperfect  it  is  their  fault,  and  their  fault  only, 
because  of  the  practicability  of  the  higher  degrees  of  holi- 
ness." 

"  We  have  some  within  our  bounds  v;ho  hold  the  views 
of  Dr.  Emmons,  Adopting  his  philosophy  respecting  the 
simplicity  or  perfection  of  moral  exercises,  they  believe  with 
him,  that  the  imperfections  of  Christians  consist  in  the  in- 
constancy of  their  holy  affections — their  perfection  consists 
in  the  constancy  of  their  holy  affections.  If  they  .should 
constantly  and  uninterruptedly  exercise  holy  affections,  they 
would  be  absolutely  perfect  in  holiness,  and  entirely  free 
from  sin.  These  were  once  the  views  of  Doctor  Woods, 
and  have  been  tolerated  in  the  New  England  churches  for  at 
least  the  past  half  century.  We  have  those  in  our  body 
who  hold  these  views ;  this  is  the  amount  of  our  heresy 
We  have  tolerated  them;  this  is  the  sum  of  our  offending." 


FACTS    AND    EXPOSTULATION.  73 

Yet,  with  this  exposition  before  the    body,  the  State  As- 
sociation proceeded  to  the  act  of  excommunication. 

There  has  been  a  general  failure,  in  these  charges  of  falst- 
doctrine,  to  make  out  the  proof,  that  the  heresy  is  in  fact 
holden  by  the  accused.  Yet  their  views  on  perfection  have 
been  constantly  presented,  and  in  language  too  plain  to  be 
doubted-  The  sentiments  charged  upon  the  accused  are  a5 
abhorrent  to  tlicm  as  they  can  be  to  the  accusers,  the  former 
holding  the  doctrine  of  sinless  perfection  in  no  such  sense 
as  is  imputed  to  them. 

Brethren  Belden  and  Hill  were  deposed  from  the  ministry 
by  the  North  River  Presbytery,  acting  under  an  injunction 
from  the  Synod  of  New  York  and  New  Jersey,  on  a  charge 
of  rejecting  the  doctrine  of  sanctification  as  taught  in  the  Con- 
fession of  Faith.  But  their  views  on  this  point  did  not  dif- 
fer from  the  Confession  of  Faith  more  widely,  than  do  the 
views  of  a  majority  of  their  triers  from  the  same  Confession, 
on  points  of  doctrine  equally  important.  This  essential 
fact,  IVlr.  Hill  proposed  to  substantiate  in  his  defence  before 
the  Synod,  but  he  was  barred  the  privilege,  and  they 
were  deposed,  though  well  known  to  these  bodies  as 
brethren  of  unquestioned  Christian  character,  of  deep  Chris- 
tian experience,  and  of  uncommon  devotion  to  their  Master's 
work. 

The  fundamental  and  broad  distinction  between  the  doc- 
trine of  sinless  perfection  as  held  and  taught  by  Antino- 
mian  Perfectionists,  and  the  doctrine  of  Christian  Perfection 
as  held  and  taught  at  Oberhn,  seems  to  be  overlooked. 

What  are  regarded  as  the  consequences  of  the  Oberlin 
views  of  sanctification  are  seized  upon  and  magnified  and 
biought  forward,  in  many  instances,  as  the  doctrine  itself. 

Misapprehension,  and  misrepresentation,  on  this  subject, 
are  working  deep,  extensive  mischief. 

If  error  or  heresy  is  preached  and  spread,  let  this  error  he 
met  fairly  and  fully  on  the  field  of  free  discussion,  and  be 
exposed  and  put  down.  There  are  champions  on  the  field 
of  discussion  among  the  Theologians  who  have  concurred 
in  condenming.  Let  them  take  up  the  pen  of  criticism  and 
investigation,  and  prove  by  argument  instead  of  denuncia- 
tion and  ecclesia-stical  proscription  that  the  charge  is  bus- 


74  FACTS    AND    EXPOSTULATION. 

tained.     This  course,  the  only   fair  and  proper  one,  the 
Christian  public  have  the  right  to  demand. 

The  Reviews  by  Dr.  Woods,  by  the  Troy  Presbytery,  and 
by  the  Geneva  Presbytery,  have  been  grave  and  labored 
notices  of  the  Oberlin  doctrine,  and  were  extensively  circu- 
lated in  the  religious  periodicals  of  the  day.  To  each  of 
them  a  reply  has  been  published  ;  but  the  publishers  of  the 
Keviews  have  denied  their  pages  to  the  reply,  and  thus  the 
public  mind,  to  a  wide  extent,"is  kept  in  the  dark  respecting 
the  real  sentiments  of  a  numerous  class  of  Christian  brethren 
who  are  denounced  as  heretics. 

The  religious  press  deals  out  no  such  measures  of  injustice 
toward  any  other  class  of  Christians. 

Romanism,  Antinomiau'  perfectionism,  and  other  errors, 
are  readily  investigated.  The  sentiment  held  is  correctly 
stated,  and  the  arguments  on  M'-hich  its  advocates  rely  pub- 
lished, examined,  and  refuted.  Both  the  heresy  and  the 
argument  are  studied.  The  reader  can  know  them  both  ac- 
curately, and  form  his  opinion. 

Why  not  pursue  a  similar  course  in  respect  to  the  Oberlin 
views  of  sanctification  .'  These  views  are  pronounced  to  be 
a  heresy,  for  which  its  advocates  deserve  and  receive  ex- 
communication. And  the  world  sees  that  the  excluded  pos- 
sess a  fair  Christian  character,  and  that  many  of  them,  to  say 
the  least,  stand  high  in  public  estimation  as  brethren  of 
marked  piety  and  eminent  success  in  their  labors. 

Most  clearly,  then,  should  their  error  be  accurately  defined, 
and  the  argument  of  its  advocates  be  sifted.  The  first  ques- 
tion is,  what  is  the  sentiment  itself?  Then,  by  what  rea- 
soning is  it  sustained  .' 

Both  these  questions  are  answered  with  great  clearness  and 
power  by  President  Mahan,  in  his  reply  to  Br.  Woods :  and 
by  Professor  Finney,  in  his  reply  to  the  article  from  the 
Troy  Presbytery :  and  more  recently  by  Professor  Cochran, 
in  his  reply  to  the  article  from  the'Geneva  Presbytery.  Have 
these  replies  been  ansivered  ?  No.  While  the  Religious 
press  has  rung  the  changes  through  the  land,  to  give  promi- 
nence to  what  has  been  uttered  against  the  Oberlin  views, 
as  settling  the  question,  the  articles  in  reply  have  been  un- 
read and  unanswered,  and  the  policy  is,  to  treat  the  whole 
affair  with  abiding  neglect. 


WHO    ARE    NOT    INTRUDERS.  70 

Such  a  course  can  be  regarded  as  nothing  less  than  un- 
christian, discourteous,and  a  palpable  dereliction  from  duty  on 
the  part  of  opposers,  and  will  unavoidably  be  considered  as  a 
practical  confession  that  a  fair  and  full  discussion  would  re- 
sult in  their  defeat:  a  tacit  intimation  that  they  dare  not  trust 
the  Churches  with  the  argument  in  support  of  the  views  con- 
demned. Hence  it  has  become  very  extensively  the  fact,  and 
noticed  with  astonishment  and  regret,  that  Ministers  say  less 
than  formerly,  upon  the  subject  of  sa.nctification,  and  urge 
upon  the  Church,  with  diminished  ardor,  their  duty  to  come 
up  to  a  devoutly  ho^y  hfe.  They  even  express  their  fears 
that  if  they  say  much  about  holiness,  the  people  will  run 
to  perfection. 

This  is  a  subject  in  which  the  churches  and  the  world 
have  the  deepest  interests. 

It  is  especially  the  duty  of  religious  teachers,  to  give  to 
their  congregations  the  truth  in  this  matter.  And  when  they 
come  out  against  any  class  of  men,  let  their  sentiments,  and 
the  argument  in  their  support,  be  given  to  the  people.  To 
get  up  a  false  position  and  make  a  false  issue  on  the  ques- 
tion of  obedience  to  God,  is  treason  to  Him  and  treason  to 
his  people. 

Would  that  religious  teachers  did  but  understand  that, 
while  they  are  passing  by  what  they  denominate  the  Oberlin 
heresy  in  a  disrespectful,  not  to  say  contemptuous  silence, 
disdaining  to  answer  the  argumeats  in  its  support,  the  blessed 
views  on  sanctification  which  the  Oberlin  Brethren  do  in  fact 
hold  and  inculcate,  are,  with  certainty,  making  their  way 
among  Christians  in  this  and  other  lands ;  and  that  the  refu- 
tation, if  it  ought  to  be  given  (and  if  it  ought,  it  can),  should 
not  be  delayed. 

A  coming  age,  it  is  believed,  will  look  upon  the  attitude 
respecting  Christian  perfection,  now  taken  by  leading  Theo- 
logians of  this  country,  with  the  mingled  emotions  of  aston- 
ithment  and  grief. 

SEC.  VIII. — OBERLIN  BRETHREN  NOT  INTRUDERS. 

The  Oberlin  brethren  are  represented  as  intruders,  both  in 
respect  to  their  Educational  establishment,  and  their  religious 
sentiments.     The  Presbjieries  not  only  profess  to  regard 


76  AN    EXTRAORDINARY    POSITION, 

ihem  as  a  new  and  distinct  sect,  but  as  foreigners,  and  at  the 
same  time  deny  them  the  rights  and  privileges  which  they 
freely  concede  to  every  foreign  evangelical  body. 

The  Oberlin  brethren  are  Congregationa lists.  Most  of 
the  Churches  on  the  Reserve  were  originally  organized  as 
Congregationalists,  composed  chiefly  of  settlers  from  New 
England,  and  cherishing  strong  attachment  to  the  Church 
pohty  of  their  father  land.  From  the  beginning  these 
Churches  have  had  the  promise  from  their  pastors,  of  pure 
Congregationalism,  having  no  dependant  connection  with 
Presbyterian  bodies.  By  the  earnest  solicitation  of  some  of 
the  oldest  churches  on  the  Reserve  was  the  Congregational 
Association  organized.  Hence  so  far  as  church  polity  is 
respected,  if  there  be  any  intrusion,  it  lies  with  the  Presby- 
terians. TJiey  have  encroached  upon  Congregationalism, 
and  have  failed  to  fulfil  oft  repeated  promises,  to  give  the 
churches  the  pure  Congregationalism  which  they  desired. 
And  now  these  Presbyterians  gravely  accuse  the  Congrega- 
tionalists of  preaching  within  their  bounds,  and  bringing  in  a 
new  sect  to  split  the  churches !  ! — a  flagrant  breach  indeed, 
of  ministerial  courtesy  and  rights,  for  Congregationalists  to 
preach  at  all  within  the  bounds  of  a  Presl)yterian  church — a 
church  whose  bounds  spread  over  the  whole  territory  in  the 
middle  and  western  States.  Such  a  charge  amounts  to  a 
demand  that  they  should  not  preach  at  all,  but  actually  quit 
the  whole  field. 

SEC.  IX. AN    EXTRAORDINARY   POSITION. 

This  is  an  extraordinary  position  for  Christian  ministers 
and  Churches  to  occupy — a  position  which  the  Oberlin 
brethren  have  neither  sought,  nor  taken.  They  love  peace, 
a,nd  will  yield  much  to  prevent  divisions.  But  they  must 
preach  Christ  as  he  has  revealed  himself  to  them.  And  no 
inconsiderable  portion  of  the  members  in  all  the  Congrega- 
tional churches,  as  also  other  churches  on  the  western  Re- 
serve, and  in  other  sections  of  the  land,  agree  with  them. 
Occupying  the  same  ground,  harmony  of  feeling,  and  co- 
operation with  Christians  in  other  connections,  is  of  great 
moment.  The  Faculty  of  the  Oberlin  Institute  have,  pre- 
vious to  their  union  with  it,  acted  ecclesiastically  with  Pres- 


THE    SPIRIT    AND    AIMS    OF    OBERLIN.        77 

byterian  and  Congregational  bodies.  Nor  can  there  be  a 
rational  doubt,  when  the  literary  character  and  moral  worth 
of  this  Faculty,  and  the  number  of  the  students,  and  the 
facilities  for  a  thorough  and  extended  education,  and  the 
great  and  increasing  influence  which  is  put  forth  by  the 
Institution,  are  all  candidly  and  duly  considered,  that  there 
should  exist  some  proper  form  of  ecclesiastical  connection 
between  them,  and  the  Congregational,  and  New  School 
Presbyterian  bodies  in  the  country. 

Why  should  not  such  a  connection  exist  ?  Who  will  as- 
sume the  responsibility  of  preventing  it  ?  Why  should  not 
the  Associations  and  the  Presbyteries  recognize  each  other 
as  Christian  ministers,  and  share  in  each  others  counsel,  and 
bless  the  Churches  by  a  hailovved  and  peaceful  influence. 

The  peace  of  Zion,  the  dearest  interests  of  education  and 
religion  demand, — the  cries  of  the  poor  and  of  humanity,  the 
wants  of  the  teeming  population  of  the  West,  the  honor  of 
our  common  country  and  our  common  brotherhood,  decency 
and  good  sense,  all,  all  demand — that  the  Oberlin  brethren 
be  no  longer  regarded  as  ecclesiastical  outlaws.  It  is  for 
Zion's  sake — for  truth's  sake,  that  this  appeal  is  made.  Ec- 
clesiastical bodies,  who  have  declared  war  of  extermination 
against  them,  should  count  the  cost.  It  is  not  a  question  be- 
tween two  rival  institutions,  nor  between  rival  religious 
sects,  nor  one  to  be  gauged  by  local  partialities  and  inter- 
ests ;  but  one  which  deeply,  extensively  and  permanently 
affects  Christian  character  in  the  ministry  and  in  the  churches. 
Shall  a  class  of  men,  eminent  for  their  moral  and  reli- 
gious worth,  intellectual  endowments  and  literary  ac- 
quirements, for  their  Christian  character  and  enterprise, 
and  self-denial  in  the  cause  of  humanity,  and  Christian  edu- 
cation, be  denied  Christian  and  ministerial  fellowship,  by  the 
ecclesiastical  and  organized  religious  bodies  of  the  country  ? 

SEC,  X. — THE   SPIRIT  AND   AIMS   OF   OBERLIN   NOT   CONFINED 
TO   ONE   PLACE. 

Who  does  not  see  that  this  war  of  extermination  cannot 
succeed  ?    The  Oberlin  Institute  was  not  commenced,  nor 
has  it  hitherto  been  sustained,  by  ecclesiastical  patronage. 
8 


78  THE    SPIRIT    AND    AIMS    OF    OBERLIN. 

It  has  lived  thus  far,  and  spread  itself  on  the  smiles  of  God, 
in  answer  to  the  prayers  and  the  sympathies  of  warm  and 
bleeding  hearts,  widely  scattered,  who  love  Zion,  and  are 
ready  to  toil  for  the  truth.  The  Oberlin  brethren,  as  indivi- 
duals, might  consent,  as  it  respects  ecclesiastical  connections, 
for  the  sake  of  peace,  to  be  annihilated.  But  this  would  not 
satisfy  the  public  mind,  nor  meet  its  wants,  nor  quench  the 
thirsting  of  very  many  souls  for  the  waters  of  life  ;  nor  quell 
the  deep  and  swelling  solicitude  for  a  better  order  of  things. 
These  devoted  men  are  not  their  own.  They  are  the  Lord's,and 
feel  bound  to  go  forward  in  the  accomplishment  of  the  great 
work  to  which  they  are  called.  Even  should  they  give  up 
their  commissions  as  the  messengers  of  the  Lord  of  Hosts, — 
dismiss  their  students, — sell  their  buildings  and  lands, — and 
cease  all  further  labor  to  train  young  men  and  women  for  the 
service  of  Christ  in  the  world's  redemption,  the  Oberlin  spirit 
would  not  be  quenched ;  the  work  there  begun  would  be  re- 
sumed at  some  other  point,  and  by  other  hands  ;  the  great 
object  at  which  they  have  thus  far,  with  so  much  singleness 
of  purpose,  and  with  such  commendable  zeal,  prosecuted, 
would  still  be  sought  with  a  deathless  faith,  and  an  indomi- 
table courage. 

Let  them  still  continue  to  seek  peace  with  their  neighbors 
by  every  rational  and  scriptural  means, — if  the  ecclesiastical 
bodies  persist  in  the  refusal  to  recognize  them  as  brethren, 
and  to  extend  to  them  the  comity  and  fellowship  extended 
to  all  other  Congregational  bodies,  and  which  it  has  ever 
been  their  boast  and  their  glory  to  maintain,  and  thus  prac- 
tically deny  the  doctrine  on  which  they  have  stood  fur  forty 
years,  and  which  has  given  them  their  gigantic  growth,  they 
do  it  on  their  own  responsibility  ;  and  the  distractions  which 
must  inevitably  follow,  will,  by  a  discerning  public,  be 
ascribed  to  the  proper  source.  But  who  can  count  the  cost 
lo  bleeding  Zion,  suffering  humanity,  Christian  character  and 
fellowship  ? 

It  is  often  stated  that  we  have  not  at  the  West  and  in 
Ohio  the  Congregationalism  of  New  England.  So  far  as  the 
plan  of  union  has  been  adopted,  this  is  a  fact,  the  practical 
operation  of  which  has  been  to  place  the  Congregational 
Churches  under  the  dictation  of  a  higher  body,  and  they  are 


THE    PREVENTION    OF    DIVISIONS.  79 

not  strictly,  or  purely  Congreo;ational.  But  the  Churches  in 
connection  with  the  Western  Reserve  Association  are  entirely, 
purely  and  strictly  Congregational,  after  the  purest  form  of 
the  Puritan  Fathers. 

It  is  said  that  the  Oberlin  Institute  introduces  its  own  stu- 
dents into  the  ministiy,  and  in  this  respect  differs  from  other 
theological  .seminaries.  The  students  here  are  licensed  by 
the  association  of  which  a  portion  of  the  Faculty  are  mem- 
bers, or  by  other  ecclesiastical  bodies  as  convenience  and 
preference  may  direct. 

These  remarks  respecting  Oberlin  have  been  here  intro- 
duced in  connection  with  Christian  union  on  account  of  the 
charge  preferred  against  it  as  schismatic,  and  from  a  con- 
sciousness that  the  public  are  not  correctly  informed  of  its 
position  and  operations.  It  is  of  great  moment  that  the 
churches  should  be  united  in  the  love  and  in  the  practice  of 
the  truth.  Nor  is  it  proper  that  those  who  in  fact  are  the 
cause  of  divisions,  should  escape  censure  by  charging  the  of- 
fence upon  the  innocent. 

SEC.    XI. ALL     ARE     INTERESTED     IN    THE     PREVENTION    OF 

DIVISIONS. 

It  is  the  injunction  of  Paul,  mark  those  who  cause  divi- 
sions and  otfences  contrary  to  the  doctrine  -which  ye  have 
learned,  that  is,  which  I  have  taught  you.  By  divisions  he 
means  dissensions,  parties,  factions.  By  offences  he  means 
scandals  ;  or  that  which  gives  just  occasion  for  others  to 
fall  into  sin. 

The  difficulty  in  following  this  counsel  lies  in  the  purpose 
of  each  that  his  own  opinions  are  the  standard,  and  he  in- 
fers of  course  that  those  who  differ  from  him  cause  divi- 
sions. 

Under  these  circumstances,  the  correct  course  is  to  hold 
yourself  open  to  conviction  under  the  power  and  progress  of 
free  investigation.  This  will  lead  all  Christians  to  unite  in 
the  essentials  of  Christian  doctrine  and  practj(^e  ;  and  for  the 
residue,  strange  indeed  if  they  cannot  bear  with  one  another 
in  love. 

In  the  present  case,  and  in  these  times,  when  the  alarm 
cry  is  division,  division,  schism,  schism,  heresy,  heresy  ;  and 
non-intercourse  and  excommunication  are   proclaimed  and 


80  THE    PREVENTION    OP    DIVISIONS. 

enforced  among  Christians;  surely  there  is  a  demand  for  the 
calm  inquiry  the  spirit  of  meekness,  before  any  man,  or 
class  of  men  in  charged  with  the  guilt  of  having  troubled  Is- 
rael, of  having  sought  and  caused  divisions.  Uninspired  men 
are  not  infallible.  Teachers,  however  learned  and  good ; 
Theological  Seminaries,  however  well  endowed  and  officer- 
ed :  Ecclesiastical  bodies,  how  venerable  soever,  and  though 
having  long  occupied  the  ground  as  umpire,  have  no  author- 
ity, human  or  divine,  when  their  opinions  are  questioned  and 
their  course  scanned,  and  both  brought  out  and  canvassed  in 
the  light  of  truth  and  fact,  to  complain,  to  censure,  and  much 
less  to  denounce  and  to  exscind.  In  an  age  of  free  inquiry, 
free  inquiry  will  be  had.  And  the  very  fact  that  you  shrink 
from  it  and  attempt  to  sustain  yourself  chiefly  by  human  au- 
thority, is  strong  presumptive  evidence  that  you  are  on  the 
wrong  side.  Your  covenants,  compacts  or  standards  are 
neither  a  shield  nor  authority,  for  yourself,  nor  for  any  one, 
except  sojfar  as  they  correspond  with  the  principles  of  the  Gos- 
pel, and  are  adapted  to  the  exigencies  of  the  people  for  whose 
benefit  they  are  designed.  And  they  are  all  open  to  a  strict 
but  fair  scrutiny. 

Shall  it  then  be  said  that  to  enter  upon  this  examination 
is  schismatic.' — that  to  express  views  differing  somewhat 
from  those  put  forth  in  the  Standards,  and  generally  received 
by  the  Churches,  is  to  seek  division,  and  to  rend  the  body  of 
Christ  ?  May  not  men  think  for  themselves  upon  religious 
truth .'  Is  there  no  room  for  improvement  in  the  views  and 
practices  of  the  Church  ?  When  it  is  proposed  in  a  large  ec- 
clesiastical convention  that  the  Confession  of  Faith  and  the 
form  of  Government  of  the  Presbyterian  Church  be  approv- 
ed, as  a  system  in  which  the  Convention  has  entire  and  full 
confidence,  and  the  lay  members  of  the  body  object,  on  the 
ground  that  a  large  number  of  the  Churches  represented  in  it, 
take  material  exceptions againt  this  Confession,  is  it  jus!  and 
fair  to  represent  these  men  as  schismatics,  seeking  divisions, 
and  distracting  the  Churches  .'  Surely  it  is  time  for  men  to 
think,  and  to  fall  back  upon  first  principles,  and  to  cling  to 
the  Gospel,  and  to  that  Christian  liberty  v/hich  this  Gospel 
guarantees  to  all. 
The  slander  so  industriously  circulated  that  the  people  out 


THE    PREVENTION    OF    DIVISIONS.  81 

of  New  England,  or  at  the  West,  do  not  know  enough  to  gov- 
ern themselves  in  church  matters,  has  not  yet  induced  them 
to  relinquish  the  right  of  private  judgment,  and  to  think  only 
as  others  think,  to  speak  only  as  others  speak,  and  to  move 
only  as  they  are  moved.  The  present  organized  religious 
bodies  have  their  rights.  Many  of  them  have  deservedly  a 
strong  hold  on  the  aflfections  and  on  the  contidence  of  the 
public.  They  are  accomplishing  much  good,  and  neither 
wisdom  nor  benevolence  demands  that  they  should  be  assailed 
with  the  view  to  their  subversion,  nor  to  counteract  or  di- 
minish their  usefulness.  Neither  should  tlicij  assume  that 
wisdom  is  theirs  and  will  die  with  them  ;  that  their  opinions 
and  measures  are  above  scrutiny  ;  and,  as  if  occupying  the 
seat  of  Judgment,  assail  others  for  tlieir  extinction. 

The  landf  is  not  exclusively  theirs.  Their  members  may 
indeed  be  found  in  every  part  of  it,  and  in  this  sense  their 
ecclesiastical  bounds  may  include  the  whole  of  it.  But  they 
have  no  authority  to  regard  others,  on  the  same  field,  as  in- 
truders, and  to  represent  them  as  disorganizers,  sowing  dis- 
cord, splitting  the  Churches,  because  they  do  not  coincide 
with  them  in  all  their  views,  nor  co-operate  with  them  in  all 
their  measures.  Neither  can  they  refuse  fellowship  to  those 
whom  Christ  has  received  without  a  flagrant  violation  of 
their  solemn  vows  to  Htm.  In  other  words,  Christian 
Brethren  have  no  ri^ht  to  take  up  arms  against  each  other. 
Nor  has  any  ecclesiastical  body,  or  any  individual  however 
talented  and  learned  and  pious,  though  the  idol  of  his  fol- 
lowers, and  an  oracle  for  wisdom,  the  right  to  propose  any  test, 
which  shall  separate  from  each  other,  the  real  children  of  God — 
which  shall  make  a  breach  between  real  Christians — which 
shall  throw  the  Churches  in  such  an  attitude  that  they  will 
not  hear  a  Preacher  unless  he  bears  a  particular  designation 
or  is  from  a  particular  scliool  in  theology,  thus  giving  them- 
selves up  to  the  control  of  prejudice,  and  consenting  to  wear 
the  collar  of  a  religious  party. 


CHAPTER  V. 
HOLY  LIVING. 

SEC.   J. — THE   ACHAN. 

The  recent  attitude  of  Ecclesiastical  bodies  and  Churches 
towards  those  who  have  embraced  the  sentiment  that  it  is 
their  privilege  as  well  as  duty  to  hve  in  a  slate  of  mind  wholly- 
conformed  to  God,  is  truly  among  the  wonderful  things  of 
the  present  century,  and  demands  examination.  There  is  the 
right  and  the  wrong  in  this  matter.  There  is  great  guilt  con- 
nected with  it,  and  there  should  be  deep  grief  and  great  search- 
ings  of  heart. 

Beyond  question  Israel  loill  he  troubled  till  the  Achan  be 
searched  out,  and  be  put  away. 

SEC.    II. — ATTITUDE   OF     CHURCHES. 

Look  at  the  Churches  in  reference  to  their  Covenants. 
They  all  engage  and  promise  to  love  and  serve  God  with  all 
their  heart,  to  commit  themselves  in  a  cheerful  surrender  of 
soul  and  body,'person  and  estate,  to  be  the  Lord's,  and  to  walk 
towards  one  another  and  towards  all  who  are  without,  as 
the  Gospel  directs.  No  Christian  Church  would  be  willing 
to  place  their  standard  lower  than  this.  It  is  the  correct 
standard. 

They  require  of  all  whom  they  receive  to  take  the  same 
religious  oath,  and  to  come  under  the  same  bonds. 

How  do  the  Pastors  and  the  leading  members  treat  this 
Covenant .' 

1.  The  Pastor  in  his  sermons,  and  in  his  other  communi- 
cations, takes  the  ground  that  it  is  not  expected  that  Chris- 
tians will  live  in  a  state  of  entire  and  perfect  obedience — that 
they  will  all  go  on  through  life,  groaning  under  the  body  of 


RELIGIOUS    ORGANIZATIONS.  83 

sin  and  deatL  And  when  he  quotes  or  teaches  the  Cate- 
chism of  the  Westminster  Assembly  he  says,  "  No  man  is 
able  either  of  himself,  or  by  any  grace  received  in  this  life, 
perfectly  to  keep  the  Commandments  of  God  ;  but  doth  daily 
break  them  in  thought,  word  and  deed." 

2.  The  Brethren  in  the  Conference  and  in  the  prayer- 
meeting,  echo  the  same  sentiment  and  views,  and  say  to  the 
freshly  admitted  members — We  expect  that  your  obedience  will 
be  fitful — that  you  will  to  a  greater  or  less  extent  backslide. 
Even  Paul  found  a  law  in  his  members  warrmg  against  the  law 
of  his  mind,  so  that  when  he  would  do  good,  evil  was  pres- 
ent with  him ;  all  of  which  is  confirmed  in  their  prayers; 
and  they  assure  the  new  convert  that  he  but  deceives  him- 
self il"  he  expects  anything  different. 

3.  Members  professing  to  live  up  to  their  coyenant,  and 
expressing  their  joy  in  the  Holy  Ghost,  and  their  peace 
in  believing,  are  censured  and  sometimes  cut  off"  by  the 
church,  and  this  without  any  charge  or  proof  against  them 
of  immorality — censured  and  excommunicated  for  declaring 
their  own  consciousness  that  they  do  what  the  church  re- 
quires them  to  do. 

4.  Churches  refuse  to  receive  applicants  for  membership, 
if  they  declare  it  to  be  their  privilege,  and  what,  by  Divine 
aid,  they  expect  to  do,  to  walk  before  God  in  all  the  com- 
mandments and  ordinances  of  the  Lord,  blameless. 

0.  These  churches  will  not  hear  and  sustain  a  minister  who 
urges  upon  the  members  the  entire  fulfilment  of  theircove- 
nant  vows  ;  that  they  not  only  ought  to  do  as  God  re- 
quires of  them,  but  that  it  is  their  privilege  to  do  this  ;  that 
they  may  be  complete  in  Christ  and  in  the  full  enjoyment  of 
his  love ,-  that  they  may  seek  to  do  the  whole  will  of  God 
in  the  expectation  of  success  in  the  labor. 

Such  is  the  atiitnde  of  the  great  mass  of  the  churches  in 
reference  to  the  doctrine  of  holy  living. 

SEC.  III. — POSITION    OF   RELIGIOUS   ORGANIZATIONS. 

1.  Presbyteries,  associations  and  synods,  refuse  to  have 
any  ecclesiastical  connection  whatever  with  brethren  who 
hold  that  perfection  in  holy  living  in  this  liTo  may  be  sought, 
with  the  rational  expectation  of  attaining  it. 


84  RELIGIOUS    ORGANIZATIONS. 

2.  They  instruct  the  Churches  in  their  connectioji  to  do  the 
same. 

3.  They  depose  from  the  ministry,  and  exscind  from  their 
bodies,  members  who  hold  and  sustain  the  above  views. 

The  following  are  among  the  cases  : 

The  Rochester  Presbytery  expelled  from  their  body  the 
Rev.  Mr.  Sedgewick,  whose  ministerial  labors  have  been 
greatly  blessed,  and  whose  Christian  character  is  deservedly 
high. 

The  whole  Faculty  of  the  Oberlin  Institute. 

The  General  Association  of  the  Western  Reserve  and  the 
minor  bodies  which  compose  it. 

The  Genesee  Consociation. 

The  Rev.  Henry  Belden  and  the  Rev.  Wm.  Hill,  members 
of  the  North  River  Presbytery.  Mr.  Belden  was  subse- 
quently received  as  a  member  of  the  Lorain  Association. 

The  following  document  gives  a  concise  view  of  the  mat- 
ter, with  the  opinions  and  reasons  of  the  Association  in  sup- 
port of  their  course,  and  a  fair  presentation  of  Christian  duty 
and  practice  in  such  cases  : — 

In  discharging  the  duty  devolved  upon  us,  w^e  would  first 
state  the  principle  on  which  the  act  of  the  Association  was 
based.  It  is  this.  Every  Church  Judicatory,  in  all  authoriz- 
ed acts,  echoes  the  revealed  and  known  will  of  Christ.  As 
the  acknowledged  exponents  of  his  will  only  are  they  author- 
itative upon  the  Church.  Whenever  any  ecclesiastical  body 
introduces  an  individual  into  the  ministry  in  conformity  to 
the  revealed  will  of  Christ,  such  body  cannot  depose  such 
individual  from  the  sacred  office,  except  for  reasons  which 
Christ  himself  has  revealed  as  ground  of  deposition.  What 
God  hath  joined  together  man  cannot  put  asunder.  Conse- 
quently, when  an  act  of  deposition  has  been  passed  upon  an 
individual  for  reasons  which  Christ  has  not  revealed  as 
ground  of  deposition,  and  especially  for  reasons  which  he  has 
prohibited,  as  such  ground,  such  act  is  null  and  void.  The 
individual  subject  to  it  is  not  deposed.  He  is  the  subject  of 
an  unauthorized  persecution,  and  every  Church  Judicatorj', 
together  with  the  entire  Church,  is  under  the  most  solemn 
obligation,  to  receive  and  treat  him  as  a  minister  of  Jesus 
Christ.  Upon  this  principle  the  entire  Protestant  reformation 
is  based.     With  it  that  great  movement  must  stand  or  fall. 


STATEMENT    OF    FACTS.  85 

The  entire  Protestant  Christendom,  with  all  their  churches 
and  ministers,  are  excommunicated  from  the  church  of  Rome. 
If  that  church  has  authority  for  her  acts  of  excommunica- 
tion and  deposition,  Protestants  have  no  authority  to  act  as 
churches  and  ministers  of  Jesus  Christ.  The  ground  taken 
by  Luther  and  the  fathers  of  the  Reformation,  in  respect  to 
the  bulls  of  excommunication  and  deposition  which  were 
thundered  against  them  from  the  Vatican  was  this :  Such  acts 
are  for  reasons  which  Christ  has  not  revealed  as  ground  of 
excommunication  and  deposition,  but  for  reasons  which  he 
has  prohibited' as  such  ground.  Therefore  we  are  not  depos- 
ed and  excommunicated.  We  are  still  churches  and  minis- 
ters of  Jesus  Christ.  The  validity  of  this  principle  we  must 
acknowledge  as  universally  binding,  or  cease  to  be  Protes- 
tants. Now  the  ground  assumed  by  the  Association  in  the 
case  of  Brother  Belden  is  this.  The  act  of  deposition  to 
which  he  was  subjected,  was  for  reasons  which  Christ  has 
not  revealed  as  ground  of  deposition,  but  for  reasons  prohi- 
bited by  him  as  such  ground.  Therefore  he  is  not  deposed. 
He  is  still  a  minister  of  Christ.  As  such  we  are  sacredly 
bound  to  receive,  and  do  receive  him. 

That  the  public  may  be  able  to  give  a  correct  judgment  in 
the  case,  as  to  where  the  wrong  lies,  whether  at  the  door  of 
Presbytery  or  of  the  Association,  we  will  next  give  a  concise 
history  of  the  transactions  which  led  to  the  case  of  deposi- 
tion, and  then  give  the  reasons  for  the  decision  of  the  Asso- 
ciation. 

STATEMENT   OF    FACTS. 

At  the  meeting  of  the  Synod  of  New  York  and  New  Jer- 
sey, held  in  the  city  of  New  York,  in  Oct..  1841,  the  commit- 
tee on  Bills  and  Overtures  presented  some  resolutions  on  the 
subject  of  "  Perfectionism,"  in  which  there  appeared  lo  be  an 
attempt  to  confound  the  doctrine  of  Sanctification  with  An- 
tinomian  Perfectionism.  Brs.  Hill  and  Belden  entered  their 
protest  against  them.  Whereupon  Synod  "^  resolved  that  the 
Presbytery  of  North  River  be  directed  to  take  order  concern- 
ing error  within  their  bounds." 

At  the  next  stated  meeting  of  Presbytery,  held  at  Pough- 
keepsie,  in  April,  184-2,  a  committee- was  appointed  to  confer 
with  Brs.  Hill  and  Belden.  The  committee  met  with  them, 
and  stated  that  they  did  not  wish  to  have  any  discussion  with 
ihem,  but  merely  desired  that  they  should  give  thena  written 


86  STATEMENT    OF    FACTS. 

answers  to  certain  questions  which  they  then  handed  them  in 
writing. 

The  following  is  a  copy  of  the  questions  with  their  an- 
swers appended  to  each  one. 

"  The  Committee  appointed  by  Presbytery  to  confer  with 
Brother  Belden  and  Brother  Hill,  would  kindly  request  their 
candid  and  prayerful  answers  to  the  following  questions. 

Question  1st. — Do  you  believe  that  a  state  of  entire  sancti- 
fication  or  sinless  perfection,  is  attainable  in  this  life  ? 

Answer. — We  believe  that  a  state  of  entire  sanctification. 
such  as  is  consistent  with  growth  in  grace,  with  imperfection 
in  knowledge,  and  consequent  liability  to  error  in  judgment 
and  practice,  is  attainable  in  this  life.  We  understand  entire 
sanctification  to  be  nothing  short  of  a  full  compliance  with 
the  claims  of  the  Moral  Law,  which  requires  us  to  love  God 
with  all  our  powers — that  is,  to  love  him  as  much  as  we  can. 
To  ask,  therefore,  whether  entire  sanctification  is  attainable, 
is  the  same  as  to  ask  whether  we  can  love  God  as  much  as 
we  can,  which  we  certainly  believe.  But  then  we  place  its 
attainability  not  only  on  man's  natural  ability  to  do  all  ^his 
duty,  but  chiefly  on  Gospel  provisions. 

Question  2d. — Do  you  believe  that  the  sacred  Scriptures 
furnish  to  the  Christian  any  just  grounds  to  say  that  he  has  a 
rational  expectation  of  attaining  to  a  state  of  sinless  perfec- 
tion in  this  life  ? 

Answer. — We  do  not  know  that  the  Scriptures  furnish  to 
the  Christian  any  grounds  to  say  what  expectations  he  has 
on  any  subject.  But  we  believe  they  as  fully  authorize  us  to 
expect  to  be  cleansed  from  all  unrighteousness  as  to  be  for- 
given. "  If  w^e  confess  our  sins.  He  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  unrighteousness." 
It  is  not  only  our  piivilege  to  pray  that  God  would  "  sanctify 
us  wholly,  and  preserve  us  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ,"  but  also  to  indulge  the  expectation  that  He 
who  is  faithful,  and  hath  called  us  "  will  do  it." 

Question  Zd. — Have  you  ever  taught  from  the  pulpit,  that 
Entire  Sanctification  is  attainable  in  this  life,  in  such  a  sense 
as  to  warrant  the  expectation  that  any  ever  will  attain  this 
state  ? 

Answer. — We  have  endeavored  to  encourage  Christians  to 
look  to  Christ  to  be  sanctified  wholly  in  the  present  life.  We 
have  exhorted  them  to  pray  in  faith  for  this  blessing.  "  For 
whatsoever  is  not  of  faith  is  sin."  And  expectation,  we  re- 
gard as  one  element  of  the  prayer  of  faith.     In  fact,  we  know 


STATEMENT    OF    FACTS.  87 

of  no  other  way  to  make  Christians  feel  their  obligation  to  be 
"  holy  as  God  is  holy,"  or  to  induce  them  to  strive  to  '•  walk 
before  God  and  be  perfect,"  than  to  urge  upon  them  the  prac- 
ticability of  obeying  these  commands.  In  no  other  way  can 
we  hope  to  secure  their  sincere  and  determined  efforts  after 
these  attainments  ;  so  long  as  there  are  these  two  acknow- 
ledged principles  in  the  philosophy  of  the  human  mind,  which 
have  been  well  expressed  by  another. 

1st.  We  never  can  feel  under  moral  obligation  to  do  a  thing 
which  we  believe  impossible  to  be  done. 

2d.  No  person,  such  is  the  relation  between  will  and  belief, 
can  put  forth  a  volition  to  do  a  thing,  which  at  the  same  time 
he  believes  impossible  to  be  done. 

Question  Ath. — Do  you  believe  that  the  standards  of  our 
church  teach  the  doctrine  that  Entire  Sanctification  is  attain- 
able in  this  life  ? 

Ansiver. — The  Confession  of  Faith,  Chap.  5,  Sec.  5,  says 
"  This  corruption  of  nature  during  this  life,  doth  remain  in 
those  that  are  regenerated ;  and  although  it  be  through  Christ 
pardoned  and  mortified,  yet  both  itself,  and  all  the  motions 
thereof,  are  truly  and  properly  sin."  And  the  Larger  Cate- 
chism, ques.  149,  says :  "  No  man  is  able,  either  of  himself, 
or  by  any  grace  received  in  this  life,  perfectly  to  keep  the 
commandments  of  God."  We  understand  these  as  denying 
the  attainability  of  Entire  Sanctification  in  the  present  life. 
But  the  Bible,  which  is  the  ultimate  standard  of  the  Church, 
we  believe,  teaches  it. 

Question  5th. — Do  you  feel  still,  conscientiously  bound  pub- 
licly to  teach  and  defend  the  position  that  Christians  actually 
do,  in  this  life,  attain  to  sinless  perfection,  contrary  to  the 
Confession  of  Faith,  and  views  of  your  brethren  ? 

Answer. — We  believe  that  Moses  while  in  the  mount  was 
not  continually  sinning  against  God,  neither  was  Paul  while 
caught  up  to  the  third  heaven,  and  probably  not  through 
much  of  his  Christian  life.  In  several  passages  we  under- 
stand him  to  assert  his  Entire  Sanctification,  and  nowhere 
to  deny  it.  And  if  a  Christian  should  now  say  to  us  he  had 
the  witness  of  the  Spirit  "  that  he  was  righteous — that  God 
had  cleansed  him  from  all  unrighteousness,"  and  that  having 
a  '-  conscience  void  of  offence,"  he  lived  in  the  constant  exer- 
cise of  perfect  love,  which  is  the  fulfilling  of  the  Moral  Law, 
we  have  no  right  to  question  his  testimony,  and  declare  him 
self-deceived  or  Pharisaical,  but  would  be  bound  to  magnify 


88  STATEMENT    OF    FACTS. 

the  grace  of  God,  on  his  behalf,  until  we  see  something  in  his 
character  or  conduct,  to  invalidate  his  testimony. 

But  if  an  individual  should  absolutely  and  unqualifiedly 
assert,  I  have  not  sinned  for  so  many  weeks,  months,  or  years, 
we  should  think  him  presumptuous.  God  may  have  seen 
in  him  exercises  which  did  not  arrest  his  attention,  and  the 
most  he  is  warranted  to  say,  is,  "My  heart  does  not  condemn 
me."  We  feel  it  our  duty  to  preach  in  accordance  with  these 
views. 

Question  6th. — Do  you  believe  that  justification  is  in  differ- 
ent degrees — in  other  words,  that  a  person  is  no  farther  justi- 
fied than  he  is  sanctified  ? 

Answer. — We  believe  that  when  a  person  exercises  genuine 
repentance  for  all  his  past  sins,  they  are  all  forgiven  and  his 
justification  is  complete.  But  it  does  not  appear  to  us  that 
justification  can  be  prospective,  or  that  sins  can  be  pardoned 
before  they  are  committed  or  repented  of — for  this  would  im- 
ply the  virtual  abrogation  of  moral  law  with  reference  to  the 
Christian.  When  a  child  of  God  sins,  he  falls  under  his  Fa- 
ther's displeasure,  and  remains  there  until  he  repents,^though 
he  does  not  fall  back  into  the  condition  of  an  unregenerate 
sinner. 

Question  1th. — "  If  a  Christian  once  attains  entire  sanctifi- 
cation,  and  as  a  consequence,  entire  justification,  do  you  be- 
lieve he  may  become  sinful  again,  and  thus  fall  from  a  state 
of  entire  sanctification  and  also  of  justification  1 

Answer. — We  believe  that  by  entire  sanctification  a  Chris- 
tian's moral  agency  is  not  in  the  least  impaired.  He  is  just 
as  capable  of  sinning  as  he  was  before. 

The  above  answers  are  respectfully  submitted  to  the  Com- 
mittee. 

Henry  Belden. 
William  Hill. 
The  Committee  immediately  reported  the  questions  and 
answers  to  Presbytery.     The  Presbytery  then  referred  the 
whole  case  to  Synod  for  adjudication. 

In  October  following,  the  case  came  before  Synod  by  refer- 
ence. Synod  refused  to  take  action  on  it,  and  referred  it  back 
to  Presbytery,  for  them  to  take  such  action  as  they  might 
deem  proper. 

At  the  next  stated  meeting  of  Presbytery  the  whole  matter 
was  indefinitely  postponed,  with  the  understanding  that  no- 
thing more  should  be  done  about  it. 

About  two  months  after,  there  was  a  small  meetin    of 


STATEMENT    OF    FACTS.  S9 

Presbytery,  at  which  it  was  resolved  to  cite  these  brethren 
to  appear  and  answer  to  charges.  They  accordingly  appear- 
ed before  their  brethren,  and  the  following  charges  were 
tabled : 

"  Whereas,  The  Rev.  Henry  Belden,  and  the  Rev.  Wm. 
Hill,  members  of  this  Presbytery,  are  charged  by  public  fame 
with  having  embraced  and  publicly  advocated  the  doctrine 
that  believers  may,  and  that  some  actually  do,  attain  to  sin- 
less perfection  or  to  entire  sanctification  in  this  life — There- 
fore, 

Resolved,  That  they  be,  and  hereby  are,  charged, 
1st.  With  rejecting  the  doctrine  of  Sanctification  as  taught 
in  the  Confession  of  Faith,  chapter  13,  section  2. 

Proof. — Answers  to  questions  proposed  by  Presbytery. 
2d.  With  a  violation  of  their  ordination  vows  in  continuing 
to  retain  their  connection,  as  Ministers,  with  the  Presbyte- 
rian Church,  after  having  rejected  an  article  of  our  faith  so 
prominent  and  so  important  as  that  on  the  subject  of  Sancti- 
fication." 

j1  true  copy.  S.  Mandeville. 

Stated  Clerk. 
"When  these  charges  were  presented,  Br.  B.  stated  that  he 
believed  the  doctrine  of  Sanctification,  and  rejected  the  article 
of  the  Confession  of  Faith  referred  to  in  the  charge,  and  that 
he  could  establish  his  belief  from  the  Bible.  Immediately 
Rev.  B.  F.  W —  arose  and  said  with  vehemence — "  We  have 
nothing  to  do  with  the  Bible  in  this  case.  It  is  with  the 
Confession  of  Faith  that  we  have  to  do." 

This  sentiment,  as  expressed  by  Mr.  W,,  prevailed,  and  was 
insisted  on  both  by  the  Presbytery  and  the  Synod  through  the 
whole  trial,  to  have  been  true.  This  is  shown  in  the  letter 
of  Br.  Ludlow,  given  below. 

The  Presbytery  held  a  meeting  in  August  to  try  the  accus- 
ed. In  answer  to  the  first  charge,  they  both  replied  that  they 
did  reject  the  article  of  the  Confession  of  Faith  referred  to, 
because  they  regarded  it  as  contrary  to  the  Word  of  God. 
To' the  second  charge  they  pleaded  not  guilty.  The  Presbytery 
then  decided  that  they  were  guilty  of  the  first  charge  on 
their  own  confession,  and  of  the  second  by  a  vote  of  nine  to 
six. 

From  this  decision  in  respect  to  the  second  charge,  "  a  vio- 
lation of  ordination  vows,"  the  first  being  allowed,  they  ap- 
pealed to  Synod.     The  appeal,  by  a  small  majority,  was  not 
sustsdned,  and  the  case  referred  back  to  Presbytery,  with  or- 
9 


90  THE    FINAL    ISSUE. 

ders  to  take  issue  upon  it  ;  that  is,  to  execute  the  sentence  of 
deposition.  On  this  decision  we  would  simply  remark,  that 
there  is  nothing  in  the  vows  taken  by  a  Presbyterian  INIinister 
at  his  ordination,  which  either  directly  or  indirectly  binds 
him  to  leave  that  church,  when,  in  the  study  of  the  Bible,  he 
"  rejects  any  article  of  the  Confession  of  Faith."  We  may 
safely  challenge  the  world  to  show  that  ,this  affirmation  is 
false. 

THE    FINAL    ISSUE. 

This  will  be  seen  by  the  following  extract  from  the  Min- 
utes of  the  Presbytery  of  North  River,  held  at  Milton,  Ulster 
Co.,  N.  Y.,  April  17th,  1S44. 

"  Resolved,  That  the  case  of  Messrs.  Belden  and  Hill  be  tak- 
en up,  and  they  be  called  upon  to  say  whether  they  have  re- 
considered their  views  on  the  subject  of  Sanctification,  and 
renounced  their  errors. 

In  pursuance  of  this  resolution,  they  both  stated  their  adher- 
ence to  their  former  views. 

The  Moderator  then  charged  the  Presbytery,  &c. 

Presbytery  then  united  in  prayer  with  Brethren  Ludlow 
and  Silliman  for  Divine  direction,  and  after  the  members  were 
heard,  adopted  the  following  preamble  and  resolution  : 

"  Whereas,  Synod,  at  the  last  meeting,  sent  back  the  matter 
of  reference  in  the  case  of  Messrs.  Belden  and  Hill  to  this 
Presbytery,  for  final  adjudication,  it  is  therefore  moved  that 
we  proceed  to  issue  the  case.  And  whereas.  Synod  enjoin- 
ed upon  Messrs.  Belden  and  Hill  that  without  delay  they 
solemnly  and  prayerfully  re-consider  their  views  on  the 
subject  of  Sanctification  and  renounce  their  errors  :  And 
whereas,  Messrs.  Belden  and  Hill  have  given  no  evidence  to 
Presbytery  that  their  views  on  the  subject  of  Sanctification 
have  materially  changed  since  the  action  of  Presbytery  in  the  ' 
case  :  And  whereas.  Synod,  at  their  last  meeting,  wished  it  to 
be  distinctly  understood  that  they  consider  the  doctrine  of 
Sinless  Perfection,  or  Entire  Sanctification,  to  be  subversive 
of  the  purity  as  well  as  peace  of  the  Church,  and  that  the 
preaching  of  said  doctrine  cannot  be  tolerated  on  the  part  of 
any  Minister  in  their  connection :  And  whereas,  Presbytery 
are  fully  conviliced  that  any  further  delay  in  coming  to  an 
ultimate  decision  will  not  result  in  a  change  of  sentiment  on 
their  part: 

"  Therefore,  Resolved,  That  Brethren  Belden  and  Hiirbe 
and  they  are  hereby  deposed  from  the  Gospel  Ministry." 


THE    FINAL    ISSUE.  91 

Seven  Ministers  and  four  Elders  voted  'for,  and  five  Elders 
against,  the  above  resolution. 

In  the  light  of  the  above  facts  and  statements,  the  public 
will  perceive  the  positive  reasons  for  the  act  of  deposition  to 
which  these  brethren  were  subjected.  We  cite  the  following 
testinaony  to  show  what  was  their  iVIinisterial  and  Christian 
character  in  other  respects. 

In  the  Synod  in  New  York,  in  October,  1842,  Br.  Ludlow 
stated  that  Brs.  Hill  and  Belden  had  been  baptized  of  the  Holy 
Ghost,  and  that  if  ihe  Saviour  should  say  to  our  Presbytery. 
"  Which  of  you  shall  betray  me  ?''  there  was  not  one  of  the 
brethren  but  would  apply  it  to  himself  sooner  than  to  either 
of  them. 

In  the  Synod  in  1843,  at  Newark,  the  same  brother  remark- 
ed that  they  were  devoted  and  self-denying  men. 

In  the  same  meeting.  Rev.  B.  C.  Magie,  of  Dover,  New 
Jersey,  stated  that  he  was  very  intimately  acquainted  with 
Br.  B.,  and  had  been  for  years.  He  was  not  particularly  ac- 
quainted with  Br.  H.  He  said  that  it  was  evident  to  all  Br. 
B.'s  friends,  that  he  was  in  a  much  higher  state  of  spirituality 
than  when  he  entered  the  ministry — that  his  friends  rejoiced 
in  it;  but  when  they  asked  him  what  he  called  the  state,  they 
were  grieved  at  the  terms  he  used.  He  spoke  of  Br.  B.'s 
labors  as  being  more  abundant  since  the  change  in  him,  and 
referred  to  his  custom  of  preaching  on  board  of  steam- 
boats— seeking  out  the  poor  and  degraded  in  the  jail,  the  poor- 
house,  &c. 

Special  attention  is  now  invited  to  the  following  letter 
from  the  Rev.  H.  G.  Ludlow,  of  Poughkeepsie,  the  brother 
who  is  said  to  have  drafted  the  resolution  of  deposition.  It 
was  written  a  short  time  before  the  deed  was  perpetrated,  and 
in  view  of  such  a  dreaded  consummation.  We  have  italicis- 
ed a  few  sentences,  to  which  reference  will  be  had  hereafter. 

Poughkeepsie,  Feb.  1,  1844. 
My  Dear  Brother  Belden  will,  I  know,  believe  me,  when  I 
say  that  I  love  him,  and  sincerely  desire  his  best  welfare. 
Through  all  your  trials  in  Presbytery,  I  have  stood  by  your 
side,  and  interposed  myself  between  you  and  an  ultimate  ex- 
cision. And  it  was  not,  as  you  know,  because  I  harmonized 
with  you  in  the  sentiment  that  you  or  any  other  man  in  the 
world  was  sinless — but  because  I  hoped  that  second  sober 
thought,  mature  reflection  and  a  ripe  experience,  would  lead 
you  to  adopt  the  views  which  are  gener&JJy  maintained  by 


92  THE    FINAL    ISSUE. 

your  brethren  in  the  Presbytery,  and  I  may  say  the  church  at 
large. 

The  position  in  which  I  am  now  placed  by  the  decision  of 
the  Synod,  is  one  of  painful  interest,  and  leaves  to  your  Pres- 
bytery no  other  alternative,  in  case  you  persist  in  avowing 
your  opposition  to  the  Confession  of  Faith  on  the  subject  of 
sanctification,  but  your  deposition.  My  heart  bleeds  while  it 
anticipates  such  a  possibility,  and  shrinks  from  the  infliction 
of  the  last  exscinding  blow.  But  still  it  must  fall,  unless  you 
retract. 

I  have  lately  seen  a  letter  from  Br.  Mahan,  in  reference  to 
this  matter,  which  I  fear  may  tend  to  confirm  you  in  the 
opinion  that  the  Synod  did  wrong  in  ordering  the  Presbytery 
to  proceed  even  to  excision,  because  you  were  condemned^  not  for 
an  offence  against  the  Bible,  but  against  the  Confession  of  Faith. 
But,  dear  Brother,  would  you,  were  a  member  of  your  church 
to  adopt  Universalist  or  Unitarian  views,  cotitrary,  of  course, 
to  the  Confession  of  Faith  adopted  by  the  church,  and  to 
which  he  had  subscribed,  feel  yourself  bound  to  argue  the 
matter  with  him  at  his  trial,  on  the  ground  of  its  unscriptu- 
rality — or  would  you  say  at  once,  after  taking  the  prescribed 
steps,  you  must  be  excommunicated  unless  you  repent  ?  The 
fact  is,  our  standard  is,  unless  the  Presbyterian  Church  alter  their 
views  of  truth  as  really  in  their  opinion  the  word  of  God  as  the 
Bibleis.  Suppose  I  assert  the  doctrine  of  the  Trinity  as  a 
doctrine  of  the  Bible,  and  write  it  down  in  a  creed,  is  it  not  as 
really  the  word  of  God  as  the  Bible  itself,  provided  it  be 
taught  in  the  Scriptures  ?  It  is  true  the  Bible  is  the  only  in- 
fallible rale ;  but  if  a  truth  be  copied  from  that  book  into  a 
system  of  faith,  it  does  not  cease  to  be  Bible  because  trans- 
ferred. The  Synod  condemned  you,  therefore,  because  they 
believed  you  had  rejected  a  Bible  doctrine,  and  did  not  enter 
into  a  discussion,  as  youwould  not  with  a  Socinian  or  a  Uni- 
versalist who  denied  two  of  the  prominent  articles  of  his 
creed.  Now  whether  they  err  or  not  as  to  the  truth,  they  do 
not  certainly  err  in  treating  you  as  they  have  done,  provid- 
ed they  believe  that  the  system  which  they  hold,  or  rather, 
the  article,  is  Bible  truth,  and  you  deny  it.  They  may  also 
err  in  the  degree  of  censure  they  inflict,  but  you  must  not  say 
that  they  have  done  so  in  refusing  to  discuss  the  matter 
when  they  feel  as  they  do,  that  there  ought  to  be  no  doubt  on 
the  subject. 

Having  tried  to  remove  any  unfavorable  opinion  you  may 
have  formed  in  reference  to  the  proceedings  of  the  Synod,  I 


THE    FINAL    ISSUE.  93 

now  would  say  a  word,  my  precious  brother,  on  the  subject 
of  your  future  course.  It  is  very  obvious  that  there  are  but 
three  ways  you  can  take.  1.  Unite  with  sonae  other  body. 
2.  Confess  and  forsake  your  present  views.     3.  Be  deposed. 

1 .  If  you  do  not  like  either  of  the  last  two,  why  not,  my 
dear  Ijrother,  take  your  dismission,  and  connect  yourself  with 
the  body  to  which  Br.  Underwood  belongs,  the  majority  of 
which  particular  association  harmonize,  I  understand,  with 
you.  Rather  than  proceed  to  extremities,  I  presume  our 
Presbytery  would  dismiss  you  even  in  this  stage  of  the  pro- 
ceedings. And  why  will  you  compel  those  who  love  you  to 
do  the  painful  work  of  exposition  ? 

2.  I  would,  of  course,  prefer  that  you  would  so  modify  your 
views  as  to  render  any  separation  unnecessary.  And  ought 
you  not,  my  precious  brother,  to  be  jealous  of  yourself  now. 
lest  in  trying  to  stand  perpendicular,  you  lean  backwards  '^ 
Can  it  be,  dear  Henry,  that  one  who  is  comparatively  a  child 
inyears,  in  knowledge,  and  in  experience,  maybe  certain  that 
he  is  right,  when  he  goes  against  the  voice  of  the  most  intel- 
ligent and  godly  men  the  world  ever  knew  1  The  more  I 
read  the  biographies  and  the  productions  of  such  men  as 
Owen,  Flavel,  Baxter,  Leighton,  Usher,  Edwards,  Brainerd, 
Payson,  and  I  may  add,  my  own  heart,  the  more  I  am  con- 
vinced that  there  is  an  affirmation  wrapped  up  in  that  ques- 
tion which  settles  the  imperfection  of  man.  "  Who  can  say 
I  have  made  my  heart  clean  ?  I  am  pure  from  my  sin  1 "  And 
cannot  my  dear  brother  consent  to  take  one  step  back,  and 
say  not  "  I  am  without  sin,"  but  with  the  apostle,  1  Cor.  iv. 
5,  •  For  although  I  am  not  conscious  to  myself  of  sin,  yet  am 
1  not  hereby  justified,'  &c.,  &c.  Henry,  Scott,  Bloomfield, 
Adam  Clarke,  Barnes,  all  agree  that  this  is  the  true  transla- 
tion. Here  we  all  go  with  you.  We  believe  that  a  man  may 
live  without  the  upbraidings  of  conscience  for  known  sin, 
while  we  dare  not  affirm  that  God  sees  no  sin  in  us.  Can- 
not you  and  dear  Br.  Hill  abandon  your  offensive  terms  and 
remain  with  usl  There  is  not  a  member  of  our  dear  Pres- 
bytery that  would  not  rejoice.  We  love  you  tenderly.  Wc 
have  great  confidence  in  your  piety,  and  it  woidd  send  a  wave  of 
joy  through  every  heart. 

,K  But,  3,  If  you  adopt  neither  of  these  alternatives,  you  per- 
ceive, my  brother,  that  the  Presbytery  has  but  one  course  it 
can  take.  May  God,  in  infinite  mercy,  pre  vert  it !  It  seems 
to  me  that  you  ought  seriously  to  review  your  position. 
I  ask  you  not  to  sin  against  your  conscience,  and  make 
.  9* 


94  THE    FINAL    ISSUE. 

shipwreck  of  what  you  believe  to  be  the  faith,  but  modestly, 
and  with  child-like  humility,  to  inquire  whether  there  is 
not  room  for  a  doubt  that  you  are  right.  My  best  love  to 
your  dear  wife.  If  Br.  Hill  be  in  Newburgh,  or  wherever  he 
IS,  please  let  him  see  this. 

Most  alFeetionately  your  brother, 

K.  G.  Ludlow. 

The  reader  will  be  interested  in  the  following  reply : 

Washingtonvillc,  Monday,  March  11,  1844. 

Beloved  Brother— I  received  your  letter  more  than  a 
month  since.  I  did  not  think  when  I  received  it  that  it 
would  be  so  long  before  I  replied.  When  I  first  read  it,  I 
thought  of  answering  it  immediately,  but  on  a  little  reflection  I 
thought  best  to  wait  awhile,  and  afford  time  for  deliberation. 

I  have  been  employed  the  greater  part  of  the  time  for  the 
last  five  or  six  weeks  in  a  protracted  meeting,  and  I  postponed 
answering  some  letters  on  hand  till  I  got  a  little  leisure.  I 
esteem  myself  honored  by  your  expressions  of  Christian  affec- 
tion, while  I  feel  myself  unworthy  of  them.  But  be  assured, 
dear  brother,  that  your  feelings  are  reciprocated.  I  have  seen 
many  things  in  you  which  have  manifested  the  Spirit  of  our 
blessed  Master,  and  surely  I  ought  to  love  that  Spirit 
wherever  it  appears,  and  I  trust  that  I  always  shall.  You 
say  that  you  regard  yourself  and  the  Presbytery  as  placed  in 
a  position  of  painful  interest  by  the  action  of  Synod,  and  that 
there  remains  in  consequence  of  that  action  but  one  alterna- 
tive, either  a  retraction  on  my  part,  or  my  deposition  by  the 
Presbytery. 

If  it  be  so  that  the  decision  of  Synod  has  laid  this  necessity 
upon  us,  then  indeed  our  case  is  a  hard  one.  As  I  view  the 
matter  (and  you  will  pardon  me  for  stating  my  view  of  it), 
such  a  necessity  requires  either  me  or  the  Presbytery  to  do 
wrong.  Either  I  must  deny  what  I  regard  as  precious  Bible 
truth,  or  the  Presbytery  must  cast  me  out  of  the  ministry  and 
out  of  the  visible  fold  of  Christ,  for  my  adherence  to  this 
Bible  truth.  I  say,  this  is  the  way  that  I  view  it,  and  I  hope 
you  will  take  no  offence  at  my  plainness  of  speech. 

But  does  such  a  necessity  exist  1  My  beloved  brother,  let 
us  get  down  at  the  Saviour's  feet  and  ask  Him  if  it  be  so. 
Of  course  it  is  for  me  to  decide  whether  to  retract — ^but  on 
the  supposition  that  I  cannot,  is  it  the  duty  of  Presbytery,  or 
is  it  right  for  them,  to  depose  me  from  the  ministry,  and  ex- 
communicate me  from  the  Church  1     It  is  right  and  duty  for 


THE    FINAL    ISSUE.  95 

them  to  do  so,  if  it  be  the  Saviour^s  vnll — and  it  is  not  right  if 
it  is  not  his  icill.  Now  what  is  his  will  in  the  case  ?  It 
seems  to  me  that  one  or  two  considerations  will  throw  some 
light  upon  that  point.  If  the  Saviour  blesses  me  with 
spiritual  gifts  and  holds  communion  with  my  soul,  ir  prces 
that  I  am  united  to  Him  as  a  branch  to  the  vine  and  a  sheep 
of  the  fold.  His  manifestations  of  his  love  to  me  make  it  my 
duty  to  confess  Him  before  men  and  to  unite  with  my 
brethren  in  celebrating  his  dying  love.  And  is  it  not  the 
dut}'  of  all  my  brethren  in  Christ  to  receive  me,  when  they 
believe  that  He  receives  me  ? 

Again,  if  I  have  the  seals  of  God's  approbation  upon  my 
ministry,  if  He  blesses  my  administrations  more  and  mere, 
both  in  the  conversion  and  building  up  of  souls,  is  not  this 
evidence  that  I  am  a  jMinister  of  Christ  "  called  of  God  as 
was  Aaron?"  And  if  this  be  so;  if  I  have  the  continued 
proofs  of  the  Saviour's  approbation  as  a  Minister,  is  it  right, 
is  it  duty  in  my  brethren,  to  cast  me  out  from  the  holy  office  ? 
My  brother,  the  tears  start  to  my  eyes  while  I  write.  I  feel 
as  though  I  could  weep — but  let  me  ask,  ought  not  my 
brethren  to  pause  ere  they  do  so  great  a  thing  1  Is  it  not 
possible  that  they  may  go  counter  to  the  Saviour's  will  ? 

Even  though  the  Synod  be  displeased,  it  is  better  lo  abide 
their  displeasure  than  to  offend  Christ,  and  let  me  add,  in  the 
words  of  our  Lord,  than  to  "  offend  one  of  Christ's  little 
ones." 

I  could  say  many  more  things  on  this  subject,  if  I  should 
give  free  scope  to  my  feelings  ;  but  I  must  close. 

My  health  is  poor  at  present,  I  think  my  lungs  are  some- 
what seriously  affected.  It  may  be  that  I  am  mistaken  as 
to  my  symptoms,  for  I  have  not  consulted  any  physician,  but 
a  protracted  hoarseness,  a  cough,  a  pain  in  my  breast,  debility, 
and  some  little  of  night  sweats,  have  led  me  to  think  that  it 
would  be  nothing  surprising  if  I  should  ere  long  recei\'e  a 
summons  to  appear  before  the  great  Head  of  the  Chuith. 
But  blessed  be  his  name,  I  am  enabled  to  contemplate  oUch 
an  event  with  calmness.  I  feel  that  I  am  his  and  not  my  own. 
One  passage  of  scripture  has  run  in  my  mind  and  been  very 
precious  to  me  of  late — •'  Who  his  own  self  bare  our  sinj 
in  his  own  body  on  the  tree,  that  we  being  dead  to  sin 
should  live  unto  righteousness  :  by  whose  stripes  ye  were 
healed."—!  Pet.  ii.  24. 

Remember  me  affectionately  to  your  dear  wife. 
Your  brother  in  the  Lord, 

Henry  Belden. 


96  THE    FINAL    ISSUE. 

From  the  above  facts  and  statements  the  following  conclu- 
sions are  undeniably  evident. 

1.  The  act  of  deposition  under  consideration  was  passed 
for  no  moral  delinquency  whatever^  delinquency  either  expressed, 
implied,  or  imputed.  These  brethren  are  acknowledged  even 
by  their  deposers  to  have  done  nothing,  nor  to  have  embraced 
any  sentiments,  by  which  their  piety  has  been  marred,  their 
zeal  in  the  cause  of  Christ  lessened,  or  their  communion  and 
fellowship  with  the  Head  of  the  Church  in  the  least  inter- 
rupted. 

2.  It  is  perfectly  evident  that  Presbytery  had  no  difficulty 
at  all  with  the  spiritual  state  of  these  brethren,  and  conse- 
quently with  the  spirit  which  they  were  aiming  to  induce  in 
all  over  whom  they  should  gain  an  influence.  It  was  only 
with  the  terms  with  which  they  chose  to  designate  that  state. 
If  they  would  only  lay  aside  their  "  offensive  terms,"  they 
could  still  have  a  standing  in  the  Church  and  ministry. 
Thus  it  is  perfectly  evident,  that  they  were  "made  offenders 
for  a  word,"  and  for  nothing  else.  Has  Christ  authorized 
deposition  for  such  a  reason  %  Shall  the  Church  sanction 
deposition  for  such  reasons  ?  Discipline  is  rendered  univer- 
sally contemptible,  when  perverted  to  such  unhallowed  ends. 
Such  has  in  fact  been  the  result  of  this  perversion  already. 
Who  does  not  know  that  ecclesiastical  censures,  and  even 
excommunication  and  deposition,  do  not,  to  any  great  extent 
subject  individuals  to  disgrace  in  public  estimation  % 

3.  The  act  of  arrest  and  deposition  was  executed  upon  them 
when,  as  is  acknowledged  by  their  deposers,  they  were  en- 
gaged in  "  labors  more  abundant"  and  self-denying  in  the 
cause  of  Christ,  and  when  the  Head  of  the  Church  was 
crowning  their  labors  with  unwonted  success.  With  the  ac- 
knowledged "  epistles  of  Christ"  in  their  hands,  "  epistles 
known  and  read  of  all  men,"  the  Presbytery  dared  to  step  in 
and  declare,  that  such  men,  with  such  acknowledged  epistles, 
are  not  the  Ministers  of  Christ.  We  affirm  that  Christ  has 
never  conferred  authority  for  such  acts  on  any  judicatory 
whatever. 

4.  The  act  under  consideration  was  passed  upon  these 
brethren  simply  and  exclusively  for  holding  sentiments,  ia 
embracing  which,  and  in  connection  with  which,  their 
spirituality  and  self-denying  labors  are  acknowledged  to  have 
been  greatly  increased,  and  in  connection  with  which  they 
had  been  ^'- baptized  of  the  Hohj  Ghost,'"  and  each  of  their  de- 
posers had  more  confidence  in  their  purity  and  faithfulness 


THE    FIxN'AL    ISSUE.  97 

to  Christ,  than  in  his  own.  Unless  Christ  had  authorized 
his  judicatories  to  depose  from  the  ministry  his  servants,  who 
are  acknowledged  to  be  most  dear  to  his  heart,  and  whom  He 
is  most  signally  favoring  with  the  "  unction  of  the  Spirit,"  the 
act  under  consideration  is  a  most  unauthorized  usurpation. 

5.  In  their  defence,  both  before  the  Synod  and  Presbytery, 
these  brethren  were  denied  an  appeal  to  the  Word  of  God, 
"  to  the  law  and  to  the  testimony,"  in  other  words,  to  the 
Head  of  the  Church  Himself.  The  standards  of  the  Church, 
man-made  standards,  were  placed  between  the  accused  and 
"  God  the  Judge  of  all,"  and  they  were  denied  all  access  or  ap- 
peal to  Him.  "  In  the  temple  of  God,"  the  Confession  of 
Faith  was  "  seated  as  God,"  yes  "  above  all  that  is  called  God, 
or  that  is  worshipped."  In  that  trial,  the  Bible  and  conse- 
quently the  God  of  the  Bible,  were  denied  a  hearing.  The 
Confession  of  Faith  only  was  permitted  to  speak.  Shall  we, 
shall  the  Church,  acknowledge  such  acts  as  the  voice  of  God  ? 
Never.  When  she  does  it,  the  Church  has  unchurched  her- 
self, and  allied  herself  to  the  "  man  of  sin."  The  "  man  of  sin" 
has  never  set  up  higher  claims  than  these.  "  The  fact  is.  our 
standard  is,  unless  the  Presbyterian  Church  alter  their  views 
of  truth,  as  really,  in  their  opinion,  the  Word  of  God  as  the 
Bible  is." 

6.  To  place  this  whole  transaction  before  the  public  in  a 
proper  light,  one  fact,  disclosed  in  an  account  given  in  a  for- 
mer number,  of  the  meeting  of  Synod,  at  whose  command 
the  act  of  deposition  was  passed,  needs  to  be  repeated  here. 
This  fact  shows  that  these  brethren  were  not  only  denied  an 
appeal  to  the  Bible,  but  also  all  proper  appeal  to  the  Confes- 
sion of  Faith.  The  fact  is  this  :  In  their  defence,  thf  se 
brethren  offered  to  show,  from  the  usage  of  the  Church,  that 
the  offence  charged  against  them  should  not  be  regarded  as 
an  offence  demanding  deposition,  or  censure,  inasmuch  as 
the  great  mass  of  the  Church  had  departed  from  that  instru- 
ment in  particulars  equally  important.  All  such  appeal  was 
promptly  denied  them.  They  were  told  at  once  that  Synod 
would  not  hear  the  truth  of  the  Confession,  nor  the  fact  of 
their  own  adherence  to  it  called  in  question.  We  may  safely 
challenge  the  Church  and  the  world  to  produce  an  instance 
of  unauthorized  usurpation,  if  the  above,  taken  in  all  its 
varied  aspects,  is  not. 

Here  we  might  close  our  remarks,  enough  having  already 
been  said  to  show  that  the  act  of  deposition  under  considera- 
tion is  without  authority  from  Christ,  and  consequently  null 


98  THE    FINAL    ISSUE. 

and  void.  As  principles  of  such  fundamental  importance  are 
involved  in  the  present  case,  however — principles  which  vi- 
tally concern  the  dearest  interests  and  most  sacred  responsi- 
bilities of  the  Church,  we  now  proceed  to  state  the  ground  of 
the  action  of  the  Association.  We  wish  it  to  be  distinctly- 
understood,  that  we  regard  ecclesiastical  judicatories  as  hav- 
ing authority  to  exercise  discipline  within  the  limits  pre- 
scribed by  the  head  of  the  Church,  and  to  depose  from  the 
ministry  for  reasons  which  he  has  revealed  as  ground  of  de- 
position. Had  Br.  B.  been  deposed  for  such  reasons,  it  would 
have  been  the  consummation  of  wickedness  in  the  Associa- 
tion not  to  have  sanctioned  the  act  of  Presbytery  by  refusing 
to  receive  and  acknowledge  him  as  a  Minister  of  Christ. 
Having  been  subject  to  an  act  of  deposition  for  no  such  rea- 
sons, but  for  reasons  which  Christ  has  prohibited  as  such 
ground,  we  should  have  been  equally  guilty  had  we  recogniz- 
ed as  authoritative,  an  act  of  such  flagrant  usurpation  in  the 
house  of  God.  In  the  fear  of  God  we  proclaim  it  before  the 
world,  we  charge  it  upon  the  consciences  of  the  North  River 
Presbytery,  that  in  that  act  of  deposition  they  usurped  author- 
ity which  Christ  never  conferred  upon  them,  or  any  judica- 
tory on  earth.  They  had  no  more  authority  to  depose  these 
brethren,  than  they  had  to  deprive  them  of  life.  They  had 
no  power  against  them,  only  as  it  had  been  given  them  from 
above.  Power  to  depose  them  for  such  reasons  had  never 
been  given  them  by  the  Head  of  the  Church.  This  we  affirm 
for  the  following  reasons. 

1.  The  act  of  deposition  under  consideration  was  in  oppo- 
sition to  the  express  teachings  of  inspiration. 

The  act  was  passed,  it  should  be  borne  in  mind,  for  no  mo- 
ral ddmqucncy  expressed,  implied,  or  imputed.  Every  reader 
of  the  Bible  well  knows  that  the  sacred  volume  authorizes 
discipline  for  none  but  moral  delinquencies,  and  for  error 
when  the  holding  of  it  implies  such  delinquency. 

This  act  was  passed  under  the  charge  of  heresy.  Now  the 
Bible  has  expressly  revealed  the  ground,  and  the  only  ground 
of  deposition  under  such  a  charge.  "A  man  that  is  a  heretic, 
after  the  first  and  second  admonition,  reject;  knowing  that 
he  that  is  such  is  subverted  and  sinneth,  being  condemned  of 
himself."  The  deposers  themselves  acknowledge  that  these 
brethren  had  embraced  no  such  form  of  heresy  as  this.  They 
had  embraced  no  errors  which  implied  either  subversion  or 
sin.  In  the  whole  matter  they  are  acknowledged  to  have 
preserved  "  consciences  void  of  offence," — to  have  attainedand 


THE    FINAL    ISSUE.  99 

maintained  a  degree  of  spirituality  and  devotion  to  the  duties 
of  their  sacred  calling  superior  to  all  their  brethren.  The  ac, 
of  Presbytery,  therefore,  was  in  direct  opposition  to  the  re- 
vealed will  of  Christ,  in  respect  to  the  ground  of  deposition 
for  heresy. 

This  act  was  also  in  opposition  to  the  example  of  an  in- 
spired apostle  under  similar  circumstances.  The  gift  of  the 
Holy  Ghost  which  the  deposers  themselves  acknowledged 
these  brethren  had  received,  while  holding  the  errors  imputed 
to  them,  was  admitted  by  an  inspired  apostle  as  an  all-suffi- 
cient, all-authoritative  reason  why  individuals,  contrary  to 
"  the  standard,"  and  to  universal  usage,  should  be  received  to 
a  standing  in  the  Church.  Should  not  the  same  gift  then,  in 
connection  with  the  exercise  of  the  functions  of  the  ministry, 
be  an  all-authoritative  reason  why  an  individual  should  not 
be  deposed  from  the  sacred  office  ?  Ought  not  the  Presbytery, 
as  these  brethren  stood  before  them,  to  have  said,  "Forasmuch 
as  God  hath  given  to  these  men  the  like  gift  as  He  has  given 
unto  us  (letting  the  Holy  Spirit  fall  upon  them,  as  upon  us 
at  the  beginning),  what  are  we  that  we  should  withstand 
God  1"  What  are  we  that  we  should  lay  our  hands  upon  the 
■'  Lord's  anointed  t"  For  ourselves,  we  would  almost  as  soon 
vote  for  the  deposition  of  the  Son  of  God,  after  the  visible  de- 
scent of  the  Holy  Ghost  upon  Him,  as  vote  for  that  of  an 
individual  upon  whom  we  acknowledge  He  has  poured  out 
the  like  gift.  And  shall  we,  shall  the  Church,  acknowledge 
as  authoritative,  acts  of  deposition  passed  upon  such  men  ? 
We  divorce  ourselves  from  the  Word  and  authority  of  God 
when  we  do  it. 

2.  This  act  was  also  in  opposition  equally  direct  and  open,  to 
the  spirit  and  fimdamental  principles  of  the  Confession  of  Faith, 
upon  the  professed  authority  of  which  the  deposition  was 
based.  Special  attention  is  invited  to  the  following  funda- 
mental principles  pertaining  to  discipline  as  laid  down  in 
that  instrument. 

"  Discipline  is  tlie  exercise  of  that  authority,  and  the  appli- 
cation of  that  system  of  laws  which  the  Lord  Jesus  Christ 
hath  appointed  in  his  church. 

An  offence  is  anything  in  the  principles  or  practice  of  a 
church  member  which  is  contrary  to  the  word  of  God ;  or 
which,  if  it  be  not  in  its  own  nature  sinful,  may  tempt  others 
to  sin,  or  mar  their  spiritual  edification. 

Nothing,  therefore,  ought  to  be  considered  by  any  judica- 
tory as  aaofieuce,  ox  admitted  as  matter  of  accusation,  which. 


100  THE    FINAL    ISSUE. 

cannot  be  proved  such  from  Scripture,  or  from  the  regula- 
tions and  practice  of  the  church,  founded  on  Scripture  ;  and 
which  does  not  involve  those  evils  which  discipline  is  in- 
tended to  prevent." 

Here  the  reader  will  notice  that  the  great  principle  which 
we  have  announced  as  the  basis  of  the  action  of  the  Association 
is  distinctly  affirmed."  "  Discipline  is  the  application  of  that 
system  of  laws  which  Christ  has  appointed  in  his  Church." 
Every  judicatory  of  the  Presbyterian  Church  is  prohibited,  by 
the  Confession  of  Faith,  from  disciplining  any  individual  for 
anything  which  the  revealed  laws  of  Christ  do  not  designate 
as  a  subject  of  discipline.  "  Nothing,  therefore,  ought  to  be 
considered  by  any  judicatory  as  an  offence,  or  admitted  as  mat- 
ter of  accusation,  which  cannot  be  proved  to  be  such  from 
Scripture,"  &c.  We  venture  to  affirm  that  there  is  not  a 
member  of  this  Presbytery  who  would  maintain,  that  if  the 
appeal  was  made  to  the  Bible^  the  shadow  of  authority  could 
be  found  there  for  the  act  of  deposition  under  consideration. 
That  act,  therefore,  was  in  direct  opposition  to  the  entire  spirit 
and  fundamental  principles  of  the  Confession  of  Faith. 
Let  us  now  look  at  the  article  in  respect  to  heresy. 
"  Heresy  and  schism  may  be  of  such  a  nature  as  to  infer 
deposition  ;  but  errors  ought  to  be  carefully  considered  ; 
whether  they  strike  at  the  vitals  of  religion,  and  are  indus- 
triously spread,  or  whether  they  arise  from  the  weakness  of 
the  human  understanding,  and  are  not  likely  to  do  much 
injury." 

In  the  next  paragraph  it  is  added, "  For  some  more  danger- 
ous errors,  however,  suspension  may  become  necessary." 
Here  the  reader  will  notice — 

1.  That  is  only  in  extreme  cases,  for  "  some  more  danger- 
ous errors,"  such  as  "  strike  at  the  vitals  of  religion,"  that 
suspension  is  in  any  case  permitted  by  the  Confession  of 
Faith. 

2.  Errors  which  do  not  "  strike  at  the  vitals  of  religion," 
but  *'  arise  from  the  weakness  of  the  human  understanding," 
are  prohibited  as  ground  of  deposition. 

Now  what  greater  evidence  can  we  have,  that  an  error,  if 
it  be  an  error,  does  not  "  strike  at  the  vitals  of  religion,"  and 
that  it  does  "  arise  from  the  weakness  of  the  human  under- 
standing," than  this,  that  in  embracing  it,  "a  conscience  void 
of  offence"  has  been  preserved,  the  baptism  of  the  Holy  Ghost 
received,  and  a  great  advance  in  spirituality  made — an  ad- 
vance far  beyond  those  around  who  hold  the  opposite  senti- 


THE    FINAL    ISSUE.  101 

ment  ?  All  this,  and  more,  was  acknowledged  to  be  true  of 
these  brethren,  by  their  deposers  themselves.  Their  act, 
therefore,  was  in  as  direct  opposition  to  the  spirit  and  funda- 
mental principles  of  their  own  standard,  as  to  those  of  the 
Bible,  which  they  refused  to  acknowledge  as  a  standard  at 
all  in  the  case. 

3.  In  this  act  of  deposition,  the  Presbytery  stand  before  the 
Church  and  the  world,  self-condemned.  In  all  their  contro- 
versies with  Papists,  Puseyites,  and  High  Churchmen,  these 
brethren,  together  with  the  entire  Presbyterian  Church,  and 
evangelical  Christians  of  every  name,  have  reprobated  an  ap- 
peal to  church  standards,  to  human  authority  of  any  kind,  to 
any  tribunal  but  the  Word  of  God.  In  this  act,  with  equal 
positiveness,  they  denied  and  reprobated  all  appeal  to  the  Bi- 
ble, to  any  standard  but  that  of  the  Church.  The  case  stands 
thus.  In  their  controversies  with  Romanists,  Puseyites,  and 
High  Church  exclusives,  they  have  nothing  to  stand  upon 
but  the  Bible.  Here,  therefore,  they  reprobate  an  appeal  to 
creeds,  confessions  of  faith,  decrees  of  councils,  human  tra- 
ditions, to  anything  but  "  the  law  and  the  testimony."  In  their 
controversy  with  the  advocates  of  the  doctrine  of  Entire 
Sanctification,  they  have  nothing  to  stand  upon  but  the  Con- 
fession of  Faith.  Here,  therefore,  they  reprobate  an  appeal 
to  the  Word  of  God — to  anything  but  the  Confession  of  Faith, 
Now,  which  shall  we  regard  as  authoritative, — their  condem- 
nation of  Papists,  or  of  these  brethren  1  If  the  former,  then 
in  the  latter  case  the  deposers  themselves  stand  self-condemn- 
ed, and  the  deposed  are  re-instated  in  their  standing  as  Min- 
isters of  Christ. 

4.  In  the  act  under  consideration,  the  Presbytery  have  re- 
nounced the  fundamental  principle  of  Protestantism,  and 
have  avowed  a  principle  which  even  Papists  never  dared  to 
avow.  In  their  controversies  with  Papists,  the  reformers  ac- 
knowledged they  had  departed  from  the  doctrines  of  the 
church.  They  appealed  from  such  standards  to  the  Word  of 
God.  Their  opponents  never  dared  to  deny  their  right  to 
make  the  appeal.  In  a  case  precisely  similar — a  case  in 
which  a  departure  from  the  standards  of  the  Church  is  con- 
fessed, and  such  departure  is  attempted  to  be  justified  by  an 
appeal  to  the  Word  of  God,  the  Presbyterian  Church  steps  in, 
and  denies  the  right  to  make  such  an  appeal.  To  deny  the 
right  of  appeal  from  the  standards  of  the  Church  to  the  Word 
of  Qod,  is  to  deny  the  right  to  appeal  from  such  standards  to 
the  Head  of  the  Church  himself.    It  is  to  deny,  even  to  the 

10 


102  THE    FINAL    ISSUE. 

Most  High,  a  hearing  in  his  own  judicatories.  If  the  Church 
sustains  her  judicatories  in  such  a  stand  as  this,  we  hesitate 
not  to  affirm  our  solemn  conviction,  that  the  time  is  not  dis- 
tant, when  Papacy  will  be  reinstated  in  all  her  borders,  in  all 
but  in  name — Papacy  in  a  more  exclusive  and  arbitrary  form 
than  she  has  ever  put  on.  One  of  the  chief  reasons  which 
induced  us  to  prepare  this  communication,  is,  to  lift  the 
warning  voice  against  the  tendencies  to  arbitrary  power 
almost  everywhere  visible  around  us  in  the  judicatories  of 
the  Church.  We  believe  that  the  case  before  us  was  permit- 
ted, in  the  providence  of  God,  to  reveal  with  distinctness  to 
the  public  eye  these  fearful  tendencies. 

5.  The  monstrous  absurdity,  not  to  say  wickedness,  of  the 
act  under  consideration,  will  appear  glaringly  evident,  when 
contrasted  with  the  testimony  of  the  members  of  Presbytery, 
to  the  characters  of  the  deposed.  Think  of  the  phrases  and 
sentences,  "  precious  brethren,"  "  devoted,  and  self-denying 
men,"  "baptized  of  the  Holy  Ghost,"  "far  more  spiritual,  than 
when  they  entered  the  ministry,"  "  we  all  have  great  confi- 
dence in  your  piety,"  "if  Christ  should  ask  us, '  Which  of  you 
shall  betray  me,'  there  is  not  a  man  of  Presbytery  who  would 
not  apply  it  to  himself,  sooner  than  to  either  of  them,"  &c. 
Think,  we  say,  of  such  testimony,  and  then  contrast  it  with 
the  resolution. 

"  Therefore,  Resolved,  That  brethren  Belden  and  Hill  be, 
and  they  are  hereby  deposed  from  the  Gospel  Ministry." 

We  trust  that  the  brethren  who  perpetrated  this  dreadful 
deed,  will  "  obtain  mercy  because  they  did  it  ignorantly  in 
unbelief."  We  think,  however,  that  the  day  is  not  distant, 
when  the  brother  especially  who  penned  that  resolution,  the 
intimate  associate  and  familiar  correspondent  of  the  beloved 
J.  B.  Taylor,  into  whose  spirit  and  sentiments  the  deposed 
so  fully  drank,  will  call  to  mind  the  part  which  he  took  in 
that  transaction,  with  feelings  not  unlike  those  of  one  of  old, 
when  he  said,  "  And  when  the  blood  of  thy  martyr  Stephen 
was  shed,  I  also  was  standing  by,  and  consenting  unto  his 
death,  and  kept  the  raiment  of  them  that  slew  him."  When 
alone  with  his  God  and  Saviour,  he  will,  we  trust,  give  utter- 
ance to  sentiments  like  these,  "  Thou  knowest.  Lord,  that 
when  '  those  precious  brethren,'  '  those  devoted,  and  self- 
denying  ministers,'  those  unoffending  men  of  whom  I  myself 
bore  testimony  that  '  they  had  received  the  Holy  Ghost,'  and 
that  I  myself  was  far  more  likely  to  betray  thee  than  either 
of  them,  when  the  act  of  deposition  was  passed  upon  these 


'benevoleiNt  societies.  103 

men  of  God,  I,  Lord,  was  the  man  that  conceived  and  MTOte 
the  murderous  resolution.  At  that  time,  Lord,  'this  hand 
offended,  this  wicked  hand  offended.' " 

The  reasons  of  this  Association  for  receiving  Br.  Belden 
to  their  fellowship  as  a  Minister  of  Jesus  Christ,  are  now  be- 
fore the  public.  To  our  own  consciences  we  stand  fully  jus- 
tified in  respect  fo  the  action  we  took  in  the  case.  To  the 
Church  and  the  public  we  would  say,  "  We  are  made  mani- 
fest unto  God;  and  we  trust  also  are  made  manifest  in  your 
consciences." 

In  behalf  of  the  Association, 

A.MAHAN,        ^      Committee 
C.  G.  Finney,    I  ^^ 

H.  CowLES,       r     Association. 
J.  Morgan,       J 

Such  is  the  attitude  of  no  inconsiderable  portion  of  the 
religious  public  in  the  United  States,  in  reference  to  the  doc- 
trine of  holy  living.  Such  movements  produce  results. 
Their  wake  does  not,  like  the  wake  of  a  ship,  very  soon 
leave  a  level  and  smooth  surface  behind.  They  put  forth  a 
strong  influence  upon  the  conscience  of  the  Church,  and 
deeply  and  permanently  affect  our  common  Christianity. 

The  doctrine  of  entire  sanctification  has  been,  in  the  Ober- 
lin  Evangelist,  represented  as  existing  in  three  forms,,  viz.  : 

1 .  As  a  state  or  act  of  the  will,  occupying  no  appreciable 
time,  but  in  which,  for  the  moment,  the  whole  being  is  sur> 
rendered  to  God. 

2.  As  a  more  permanent  state  of  mind,  lasting  some  ap- 
preciable time,  whether  an  hour,  a  day,  or  a  week,  a  year, 
or  the  residue  oi  life. 

3.  As  the  state  following  the  baptism  of  the  Spirit,  by 
which  the  soul  is  gloriously  illuminated,  and  the  whole 
being  exalted  to  a  higher,  though  not  more  sinless  spiritual 
life,  than  is  possible  or  obligatory  without  that  baptism. 

SEC.  IV. BENEVOLENT  SOCIETIES, 

We  have  made  great  advances  in  various  benevolent 
operations  :  the  annual  array  of  the  ]\'lissionary  enterprise  in 
its  various  departments  Jias  become  splendidly  imposing,  and 
our  Rehgious  Anniversaries  are  great  festivals  of  gladness 
and  joy. 

• 


104  THE    QUESTION    ANSWERED. 

For  several  of  the  more  recent  years,  the  speakers  at  the 
Anniversaries  have  said,  with  power  and  pathos,  that  the 
thing  now  most  needed  among  the  Churches,  and  especially 
in  the  Ministry,  is,  a  stronger,  livelier,  and  a  more  perma- 
nent, and  a  vastly  higher  tone  of  PIETY. 

At  the  late  meeting  of  the  American  Board  of  Commis- 
sioners for  Foreign  Missions  (Sept.,  1844),  reported  to  have 
been  a  meeting  altogether  extraordinary  of  its  kind,  the  pith 
and  point  of  their  best  speeches  consisted  in  the  subdued  and 
feeling  statement  that  the  piety  of  the  Ministry  and  the 
Churches  was  low  ;  that  increased  gifts  and  money,  and  ad- 
vance in  the  work,  could  not  be  expected,  unless  there  was 
more  piety — a  great  and  a  permanent  elevation  of  holy  liv- 
ing. 

A  favorite,  and  a  sort  of  standing  figure  in  the  speeches, 
and  surely  a  good  one,  was  that  water  will  never  rise  higher 
than  its  fountain. 

All  this  should  tell  powerfully,  extensively,  and  sweetly 
in  a  reformation  in  the  Churches,  especially  in  the  Ministry. 

But  shall  it  all  evaporate  in  rhetoric,  and  die  away  in  the 
retreating  echo  of  the  public  meeting  ?  How  shall  the  vision 
be  realized  ?  By  what  means  shall  the  piety  of  the  Churches 
be  elevated,  and  increased,  and  permanently  held  at  the  point 
gained,  and  rising  still  higher  ? 

These  Anniversary  speeches  and  appeals,  re-moulded  and 
freshly  gilded,  and  all  good  in  their  place,  and  poured  upon 
the  immense  congregation,  and  scattered,  through  the  papers, 
over  the  whole  land, — and  all  this  for  years, — have  effected 
little  or  no  apparent  change  for  the  better  in  the  spiritual  state 
of  those  who  have  delivered  them,  or  in  the  Churches. 

SEC.  V. THE  QUESTION  ANSWERED. 

What  is  the  cause  .'  is  the  question  which  should  be  cor- 
rectly answered,  and  which  may  be  thus  answered,  and  the 
answer  to  which  is  crowded  more  and  more  intensely  upon 
the  public  conscience  by  the  rapid  developments  of  Divine 
Providence. 

During  the  last  few  years,  the  doctrine  of  holy  living  has 
been  put  forth  under  some  new  aspects,  and  with  interest  and 
earnestness  and  intelligent  discussion.      Great  pains  have 


THE    QUESTION    ANSWERED,  105 

been  taken  to  give  the  simple  Scriptural  view  of  the  subject, 
so  that  the  hungering  and  thirsting  might  tind  their  wants 
supplied,  and  that  all  might  see  that  it  is  essentially  removed 
from  Antinomianism. 

Christians  widely  apart,  and  connected  with  different  de- 
nominations, have  been  deeply  exercised  in  prayer  on  the 
subject,  have  studied  the  promises  with  unwonted  interest, 
and  have  been  greatly  strengthened  in  their  faith,  quickened 
and  comforted  in  the  spiritual  life. 

But  how  have  these  views  been  met,  and  the  men  who 
have  communicated  them  to  the  public  been  treated  ?  The 
preceding  pages  show.  As  if  by  general  consent,  ecclesias- 
tical bodies  have  pounced  upon  them  as  victims  for  sacrifice. 
This  effort  to  increase  the  spirituality  of  Christians,  to  revive 
the  piety  of  the  Church,  to  impart  a  living  reality,  vigor, 
energy  and  permanency  to  holy  living,  and  hailed  with  joy, 
has  been  condemned,  ridiculed,  and  scornfully  rejected  by 
leading  rehgiolis  influences  in  the  country.  The  very  men 
who  have  made  speeches  at  public  meetings,  are  among  the 
most  active  to  scout  the  doctrine  as  heresy,  and  to  cast  out 
as  evil  the  names  of  their  Christian  brethren. 

If  perfect  holiness  in  the  present  life  be  not  an  object  which 
we  may  expect  to  gain,  how  will  you  graduate  the  scale,  and 
where  will  you  fix  the  point  of  attainment  ? — and  wherein 
lies  the  power  of  your  motive  to  urge  the  duty.  If  follow- 
ing after  perfect  holiness,  with  the  expectation  of  attaining  it, 
is  the  WTong  way,  is  following  after  imperfect  holiness  the 
right  way .'  If  you  cannot  attain  to  perfect  sanctification  here, 
are  you  m  fault  for  coming  short !  And  if  the  Church  is  not 
in  fault  for  coming  fully  and  entirely  up  to  the  Divine  re- 
quirement, is  she  in  fault  for  remaining  at  the  point  of  her 
present  attainment;  or  even  if  she  should  sink  still  lower  on 
the  scale .'  And  what  is  the  use,  and  even  propriety,  of  these 
eloquent  apd  so  often  repeated  anniversary  appeals  ? 

A  holier  ministry'  and  a  purer  Church  are  indeed  needed  to 
carry  higher  and  onward  the  world's  conversion. 

This  work  can  be  achieved  only  by  the  arm  of  God.     Hi» 

power  comes  in  to  its  aid,  just  so  fast  and  as  far  as  the 

church,  which  is  the  medium  of  the  Divine  operation,  takes 

her  nroper  place;  which  is  in  sympathy  with  Christ  in 

10* 


106  LIGHT    OF    THE    CHURCH. 

labor  to  put  away  all  sin  from  the  earth.  And  her  piety 
will  grow  only  as  she  honestly  follows  the  convictions  of 
truth. 

In  givin?  the  reasons,  however,  why  the  piety  of  the 
Church  does  not  rise  higher,  it  does  not  become  Christians  to 
deal  in  recrimination.  There  is  a  cause  :  it  involves  guilt, 
and  guilt  which  does  not  adhere  exclusively  to  any  one  man 
or  set  of  men.  But  it  does  become  them  to  admit  the 
testimony  of  facts,  that  the  seat  of  the  difficulty  may  be 
known,  and  to  adm.onish  the  convicted,  as  also  to  weep  over 
their  guilt. 

SEC.  Vr.— THE    PRESENT    LIGHT    OF   THE    CHURCH   EXCEEDS 
THE    PAST. 

The  progress  of  the  Church  in  theological  knowledge  and 
in  Christian  experience  and  enterprise,  and  the  condition  of 
the  unconverted  world,  absolutely  beckoning  to  the  followers 
of  Christ  to  come  out  and  possess  the  land,  impart  an  ineffa- 
ble interest  to  the  question.  Why  does  not  the  piety  of  the 
Church  rise,  and  her  faith  wax  stronger  and  stronger  ?  While 
great  things  have  been  achieved  for  the  good  of  the  world  by 
the  Church,  and  Christianity  is  the  glory  of  all  lands  in  which 
she  has  gained  a  footing,  and  her  achievements  in  the  pre- 
sent century  are  truly  splendid ;  it  is  also  a  fact,  that  the 
progress  of  her  efforts  is  impeded  and  tardy,  considering 
present  facilities  for  aggressive  movements  and  conquests — 
and  men  of  shrewdness  will  and  should  inquire,  why  are  not 
Christians  accomplishing  moie — more — for  God — for  our 
country — for  the  world  ?  And  Christians  themselves  are 
bound  to  press  the  same  question,  and  honestly  and  penitent- 
ly look  at  the  true  answer,  so  often  and  so  properly  given  at 
our  public  religious  anniversaries ;  which  is — the  faith  of 
Christians  is  weak — their  piety  is  low  and  languid  ;  a  fact 
reiterated  in  peals  increasingly  solemn  and  loud,  and  urging 
the  elementary  and  primary  inquiry,  Why  is  the  piety  of  the 
Church  thus  low  ? 

The  piety  of  the  Church  cannot  grow,  unless  she  honestly 
follows  the  convictions  of  frw^A— unless  she  advance  under 
increasing  light. 


DUTY    KNOWN.  107 

^e  walk  in  a  brighter  light  than  that  which  shone  on  the 
path  of  the  Fathers.  And  living  and  active  minds,  men  of 
loftier  intellectual  attainments  and  purer  practice  than  theirs, 
should  be  walking  in  our  streets  and  teaching  in  our  pulpits. 
The  tall  ones  of  the  present  age  who  are  not  men  of  jjro- 
gress,  are  a  race  altogether  different  and  inferior  to  the  Pro- 
testant Reformers, — destitute  of  their  spirit,  maxims,  manli- 
ness, intrepidity,  and  moral  courage.  They  do  not  sympa- 
thize with  the  aims,  or  the  aspirations,  or  the  endeavors  of 
Luther ;  #or  do  the  work,  nor  breathe  the  spirit  of  his  age. 

Says  Coleridge,  "  It  is  a  profound  question  to  answer, 
why  it  is  that,  since  the  middle  of  the  16th  century,  the 
Reformation  from  Popery  has  not  advanced  one  step  in 
Europe  ?"  This  question  is  solved  by  the  single  fact  that 
Luther  contended  for  the  truth,  and  fearlessly  acted  up  to  his 
convictions ;  but  his  followers  have  fought  for  Luther?,<5/?i  .• 
he  for  principle,  they  for  the  sect  formed  upon  it,  in  a  per- 
petual course  of  expediency  and  compromise. 

SEC.  VII. DUTY  KNOWN. 

In  respect  to  holy  living  and  the  works  of  benevolence,  it 
is  the  duty  of  the  Church  to  occupy  the  position  which 
Christ  did,  in  a  perfect  imitation,  in  their  sphere,  of  his  ex- 
ample. 

Christ  was  a  Reformer  :  so  is  the  Christian  who  is  worthy 
the  name.  Of  course  every  true  Christian  Church  is  a  re- 
formatory body.     Look  at  basis  principles. 

1.  In  respect  to  the  individual  Christian,  If  I  regard 
iniquity  in  my  heart,  the  Lord  will  not  hear  me.  This  is 
both  a  directory  and  a  test  of  character. 

2.  The  Church. 

Each  member  has  equal  rights  with  his  fellow  members 
to  protection,  to  instruction,  to  the  ordinances,  to  watch,  care 
and  fellowship,  and  to  entire  freedom  and  security  from 
spiritual  despotism.  Proclaim  liberty  throughout  all  the 
land,  to  all  the  inhabitants  thereof. 

3.  Ministers. 

The  priest's  lips  should  keep  knowledge,  and  they  should 
seek  the  LAW  at  liis  mouth ;  for  he  is  the  messenger  of  the 


108  DUTY    NEGLECTED. 

Lord  of  Hosts.  Cry  aloud,  spare  not,  lift  up  thy  voice  like 
a  trumpet.  Show  my  people  their  transgressions,  and  the 
house  of  Jacob  their  sins. 

Thus  clearly  defined  is  the  duty  of  each  Christian,  of  the 
Church  as  a  body,  and  of  those  who  are  Ministers  in  the 
Churches. 

So  far  as  these  instructions  are  regarded  and  followed, 
does  the  Church  stand  approved  in  tlie  sight  of  God ;  and 
disapproved  to  the  extent  in  which  they  are  not  followed, 
both  in  the  spirit  and  in  the  letter.  p 

Obedience  is  the  only  reliable  proof  of  individual  or  of 
associated  piety.  And  while  it  is  the  only  certain  proof  that 
you  possess  piety,  it  is  also  the  only  course  possible  by 
•which  your  piety  can  be  increased. 

SEC.  VIII. — DUTY  NEGLECTED. 

Are  the  Churches  in  the  land  obedient  to  the  command  of 
God  ?  Are  they  doing  the  work  assigned  to  them  by  the 
Lord  Jesus  Christ,  and  faithfully  executing  his  will  ? 
Whilst  they  avow  and  publish  correct  principles  and  doc- 
trines, do  they  accompany  this  avowal  by  a  correct  Scriptural 
course  of  action  ? 

In  the  pulpit,  in  their  religious  meetings,  and  in  their 
prayers, — in  their  Conferences,  Associations,  Presbyteries, 
Synods,  Assemblies,  Boards  of  Trust,  and  Anniversaries, — 
the  character  of  the  Churches  in  the  United  States  is  spread 
out,  in  the  detail  and  in  the  aggregate,  as  upon  a  broad  sheet 
hung  midheaven. 

Are  they  practically  in  deep  and  living,  abiding,  active, 
energetic  sympathy  with  Christ  ? 

1.  In  opposition  to  all  open  known  iniquity. 

2.  In  faithfully  rebuking  sin  and  the  sinner  among  all 
classes  in  the  community. 

3.  In  giving  counsel  and  instruction  to  the  people  respect- 
ing oM  their  duties  in  the  relations  they  sustain — domestic, 
public,  civil,  religious,  and  pohtical, — handling  the  word  of 
God  without  deception,  and  giving  to  each  his  portion  in  due 
season. 

4.  In  sustaining  all  needed  reforms. 


DUTY    NEGLECTED.  109 

5.  In  discarding  all  compromise  with  sin,  on  the  principle 
which  shone  so  brilliantiy  in  his  own  perfect  example,  viz. : 
Ye  cannot  serve  two  masters  :  he  that  is  not  lor  me  is  against 
me — he  that  gathereth  not  with  me,  scattereth  abroad. 

6.  In  preaching  the  Gospel  to  the  poor,  in  relieving  the 
oppressed,  in  defending  inalienable  rights,  and  in  doing 
justly. 

7.  In  choosing  righteous  men  for  rulers,  who  will  give  to 
the  country  a  righteous  legislation,  and  withholding  support 
from  men-  known  to  be  extortioners  and  oppressors. 

8.  In  the  diffusion  of  knowledge,  correct  principles,  and 
the  redeeming,  converting,  holy  influence  of  the  Gospel  of 
Salvation, 

All  these  are  but  the  epitome  of  Christian  practice — a 
schedule  of  the  great  and  blessed  work  which  it  is  the  duty 
and  the  privilege  of  the  Church  to  accomplish,  the  doing  of 
which  is  the  proof  that  she  is  the  true  Church  of  Christ. 

By  this  test,  how  stand  the  Churches  with  their  Ministers, 
Theologians,  Seminaries,  and  Teachers  .' 

Men  of  genuine  piety,  real  Christians,  when  informed^ 
sympathize  with  Christ  on  all  the  points  above  named,  and 
efficiently  co-operate  with  him. 

Christians  in  this  land,  and  especially  in  this  age,  have 
the  key  and  the  means  of  knowledge — the  Bible ;  and  its 
fundamental  principles  and  precepts  are  exhibited. 

What,  the  question  returns,  is  their  practice  .' 

In  the  midst  of  these  churches  there  are  about  three  mil- 
lions of  slaves — thousands  of  the  members  are  slaveholders, 
and  traffic  in  the  souls  and  bodies  of  men — rear  them  for  the 
market — and  not  less  than  200,000  of  the  communicants  are 
themselves  slaves. 

The  system  of  American  slavery  involves  the  breach  of 
every  command  in  the  decalogue — covers  as  deep  cruelties 
and  enormities  as  can  be  practised  among  men,  marked  with 
unmitigated  horrors,  and  is  without  a  redeeming  quality. 

But  for  the  aid  this  system  receives  from  professed  Chris- 
tians, who  are  slaveholders,  by  the  positive  defence  of  it, 
and  by  the  neglect  to  reprove  it,  in  their  individual  capacity, 
and  as  churches,  and  in  other  associate  actions,  it  could  not 
stand.     Had  the  noble  testimony  against  it,  by  Hopkins  and 


110  DUTY    NEGLECTED. 

Edwards  been  faithfully  followed  up  by  Ministers,  slavery  in 
the  United  States  would  have  died  by  a  quick  consumption. 

Are  these  indications  of  piety  ?  and  can  the  piety  of  Chris- 
tians flourish  while  sustaining  or  countenancing  such  enor- 
mities ? 

At  this  age,  when  the  subject  of  human  rights  has  been  so 
fully  examined  and  so  faithfully  presented,  such  participation 
in  crime  cannot  hide  under  the  cover  of  ignorance.  If  John 
Newton  could  make  this  plea  in  excuse  a  century  ago,  the 
Newtons  of  the  present  period  cannot  do  it. 

AVill  brethren  look  at  these  things  before  they  make  their 
next  anniversary  speeches  ? 

Added  to  this,  Christians  in  our  land  very  extensively 
violate,  at  the  ballot-box,  the  express  command  of  God,  in 
respect  to  the  choice  of  legislators  and  magistrates.  He  that 
ruleth  over  men  must  be  just,  ruling  in  the  fear  of  God. 
*'  Judges  and  officers  shalt  thou  make  ^thee  in  all  thy  gates 
throughout  thy  tribes,  and  they  shall  judge  the  people  with 
just  judgment."  God  states  the  province  of  a  ruler  to  be,  to 
execute  judgment  in  the  morning,  and  deliver  the  spoiled  out 
of  the  hand  of  the  oppressor.  Rulers  are  a  terror  to  good 
works,  and  not  to  the  evil.  In  the  face  of  all  this,  a  large 
majority  of  professed  Christians,  who  vote  at  all,  cast  a  vote 
for  a  slaveholder  to  be  the  chief  magistrate  in  this  nation. 
Christians,  by  their  vote,  sustain  duelling,  which,  being  the 
intent  to  kill,  is  nothing  less  than  murder. 

On  these  subjects  the  mass  of  our  accomplished  and  learn- 
ed men,  bearing  the  Christian  name,  take  the  position  of  pru- 
dent conservatives.  Living  in  the  midst  of  the  most  mon- 
strous abuses  that  ever  demanded  reform  among  any  people 
at  any  period,  wielding  their  cultivated  powers  and  holding 
their  high  station,  at  a  time  when  the  exigencies  of  the  race 
and  the  interests  of  Divine  truth  demand  of  them  a  holier 
spirit  and?  a  purer  work  than  that  of  the  Protestant  Re- 
formers, in  an  age  in  which  greater  facilities,  both  for  in- 
quiry and  for  labor,  are  provided  to  their  hands — they  form 
the  self-complacent  conclusion,  that  their  strength  is  to  sit 
still,  to  make  no  direct  attack  upon  certain  sins  sustained  by 
legislation,  and  to  refrain  from  collision  with  fashionable 
crimes;  which  is,  in  eflfect,  to  do  nothing  efficiently  towards 
the  permanent  purification  of  public  sentiment. 


INFERENCES    OF    NON-PROFESSORS.         Ill 

The  practice  of  the  Churches  in  this  country,  and  the  po- 
sition of  the  Brethren,  of  controlHng  influence,  in  reference 
to  known  sins — national  sins — especially  the  sin  of  traffick- 
ing in  the  bodies  and  the  souls  of  men,  and  all  this  under 
the  light  which  culminates  in  the  middle  of  the  nineteenth 
century;  and  in  a  Republic;  and,  moreover,  in  the  midst  of 
unparalleled  opportunities  for  improvement  in  morals  and  a 
pure  religion,  is  absolutely  and  utterly  astounding — an  ano- 
maly which  exceeds  in  the  marvellous. 

The  bearing  of  this  testimony,  of  necessity,  is  pointed, 
certain,  and  tremendous  against  the  Christianity  of  these 
churches. 

SEC.  IX. — INFERENCES  OF  NON-PROFESSORS. 

Who  can  wonder  that  men,  shrewd  and  thinking,  should 
lose  confidence  in  these  Churches,  and  even  in  the  Christi- 
anity they  profess  ? — that,  as  Christians  thus  uphold  oppres- 
sion, and  habitually  practise  known,  open  abominations, 
they  can  no  longer  be|relied  upon  to  defend  inalienable  rights, 
and  to  promote  human  liberty ;  that  Christianity,  if  it  be 
what  they  practise,  does  not  meet  the  exigencies  of  man ; 
and  therefore  resort  must  be  had  to  other  expedients.  Hence 
Fourierism  and  similar  aberrations. 

When  men,  not  connected  with  the  Churches,  but  admiring 
the  fundamental  principles  of  Christianity,  warmly  espouse 
them,  and  urge  their  application  to  the  actions  of  men  in  civil 
and  political,  as  well  as  in  private  life,  and  strongly  advo- 
cate their  sufficiency  at  all  these  points,  and  call  on  the 
community  to  act  in  accordance  with  them,  presuming,  of 
course,  that  Christians  will  unite  in  carrying  out  their  own 
avowed  principles,  find,  that  they  are  not  sustained,  in  this 
advocacy,  by  the  Churches,  they  will,  of  course,  turn  away 
from  them  with  disgust,  and  declare  such  Christians  to  be 
recreant  to  their  vows. 

In  respect  to  slavery,  duelling,  and  a  righteous  legislation, 
the  practice  of  the  vast  majority  of  professed  Christians  in  this 
land,  is  in  direct  and  positive  violation  of  the  fundamental 
principles  and  the  spirit  of  the  Christianity  they  profess. 

A  fact  like  this  speaks  plainly  and  loudly  in  answer  to  the 
question.  Why  is  not  the  piety  of  the  Churches  higher,  and 
why  is  it  not  on  the  increase  ? 


CHAPTER   VI. 

PROVINCE    OF  THE    CHURCH   AND  THE 
PULPIT  IN  REFERENCE  TO  THE  STATE. 

SEC.    1. NOTICE   OF   THREE    FALSE   POSITIONS. 

In  a  discourse  recently  published  it  is  alleged,  that 

1.  "  The  Christian  minister  has  no  authority  to  meddle 
with  politics  in  the  Pulpit." 

Then  he  may  not  read  in  his  pulpit  those  portions  of  the 
Bible  which  treat  of  politics.  But,  as  matter  of  fact  the  Bible 
is  much  occupied  with  politics— with  political  history — 
political  maxims — political  institutions — directions  for  regu- 
lating popular  elections' — for  enacting,  executing  and 
repealing  laws  :  directions  for  the  ruler — directions  for  the 
ruled  ;  political  promises,  political  threatenings,  political 
predictions.  Yet,  says  the  sermon,  a  Christian  minister 
has  no  authority  to  meddle  with  politics  in  the  pulpit.  How 
then  can  he  explain  the  great  Law  of  Love,  the  second  table 
of  the  Decalogue,  which  contains  the  doctrine  of  inalienable 
rights  ?  It  is  the  sole  business  of  human  governments  to 
guard  these  rights;  and  they  have  no  authority,  in  their 
legislation,  to  go  a  step  farther  than  is  necessary  to  secure  this 
guardianship.  If  the  Minister  may  not  preach  politics  in  the 
pulpit,  he  must  there  omit  all  instruction  addressed  to  the 
people  on  the  relations  between  the  citizens  and  the  govern- 
ment under  which  they  live.  Neither  may  he  mention  them 
in  his  pulpit  prayers. 

Bible  religion  cannot  be  taught  from  the  pulpit,  without 
inculcating  lessons  upon  the  civil  and  political  relations 
men  sustain,  and  their  duties  to  the  government.  The 
natural  rights  and  duties  of  all  men  are  not  more  clearly  the 
foundation  of  a  republican  government,  than  they  are  of  the 
Chrietiah  religion.    The  two  cannot  be  separated.   Even  the 


NOTICE  OF  THEIR  FALSE  POSITIONS.        113 

solemn  practical  test  given  by  the  Saviour  in  the  25th  of 
Matthew,  if  properly  exhibited  in  the  pulpit,  would  cut 
deep  and  broad  into  the  sphere  of  politics. 

2.  "  The  Sabbath  day  is  not  the  day  for  men  acting  in  any 
capacity,  to  discuss  political  subjects,"  is  another  inference 
in  the  discourse. 

But  the  Lord  Jesus  Christ  declares,  "  The  Sabbath  wag 
made  for  man,  and  not  man  for  the  Sabbath  :  it  is  lawful  to  do 
good  on  the  Sabbath — how  much  better  is  man  than  a  sheep  V 
Now  with  us,  not  our  cattle  have  fallen  into  the  pit,  and 
will  perish  if  not  taken  out  on  the  Sabbath,  but  millions  of 
our  fellow-citizens,  thousands  of  our  own  Christian  brethren 
have  fallen  among  thieves,  and  are  writhing  in  the  pit  of 
slavery,  hemmed  around  with  woes,  and  all  their  rights 
crushed.  These  fellow-beings,  created  free,  have  been  thus 
robbed  and  cast  into  the  pit  by  unrighteous  legislation.  This 
unrighteous  legislation  will  continue,  and  the  pit  continue  to 
be  filled  with  successive  generations  of  our  suffering  brethren, 
unless  the  public  mind  becomes  enlightened  on  the  subject,  and 
rulers  elected  who  will  give  to  the  country  a  righteous  legis- 
lation. To  speak  of  the  wo  of  these  outcasts,  the  duty  of 
relieving  them,  and  the  means  by  which  relief  can  be  ob- 
tained, would  of  course  lead  to  treat  of  political  acts  and 
relations.  But  no,  says  the  preacher,  not  on  the  Sabbath. 
What  !  profane  the  Sabbath  to  preach  of  righteousness  and 
of  judgment?  Profane  the  Sabbath  and  pervert  the  pulpit, 
to  expostulate  with  men  who  enact  wicked  laws  and  thus 
oppress  the  poor. 

You  see  a  man  on  the  Sabbath  gathering  his  wheat  har- 
vest.    You  reprove  him  for  a  violation  of  the  Divine  law. 

The  next  day  you  pass  the  plantation  of  the  slaveholder, 
covered  with  laborers  driven  under  the  lash,  like  cattle— and 
like  them  sold  and  bought.  You  hail  him  as  an  old  ac- 
quaintance, but  say  nothing  of  his  crime. 

The  next  Lord's  day,  you  go  into  your  pulpit  with  a  pow- 
erful discourse  on  the  sin  of  Sabbath  desecration. 

A  friend  who  saw  you  at  the  plantation  inquires  why  do 
you  not  come  out  in  a  Sabbath  discourse  agamst  the  sin  of 
slaveholding,  and  the  wicked  enactments  by  which  it  is  cre- 
ated and  sustained  ?    Ah,  you  reply,  that  would  b   preach- 
11 


114      NOTICE  OF  THEIR  FALSE  POSITIONS. 

ing  politics,  and  politics  may  not  be  discussed  on  the  Sab- 
bath. No  wonder  that  the  loathsome  hypocrisy  of  such  a 
plea  should  sicken  the  public  mind.  Reprove  for  gathering 
wheat  on  the  Sabbath — but  not  a  word  against  stealing  men 
and  robbing  and  oppressing  them. 

3.  Inference  third  from  the  sermon.  "  The  Christian 
church  has  no  authority,  either  in  her  primary  assemblies, 
or  in  her  ecclesiastical  judicatories,  to  array  herself  against 
the  constitution  or  laws  of  any  State  or  Nation." 

Pray  what  is  the  correct  rule  of  conduct  for  men  ?  The 
Law  of  God,  founded  on  immutable  natural  justice— the 
only  legitimate  guide  for  men  in  all  their  relations,  individual, 
social,  public,  religious,  civil,  pohtical. 

The  rightful  power  of  all  legislation  is  to  declare  and  en- 
force only  our  natural  rights  and  duties,  and  take  none  of 
them  from  us.  No  man  has  a  natural  right  to  commit  ag- 
gression on  the  equal  rights  of  another,  and  this  is  all  from 
w^hich  the  law  ought  to  restrain  him. 

The  enactments  which  create  slavery,  for  they  are  not 
law,  are  a  violation  of  natural  rights  and  duties. 

Chattel  slavery  cannot  exist  but  through  violence.  God 
never  made  a  slave.  His  arrangements  have  rendered  it  im- 
possible that  man  should  be  born  a  slave.  And  all  enact- 
ments which  create  chattel  slavery  are  contrary  to  the  Law 
of  God,  and  of  course  no  Law.  Here  is  a  Jixed  fact ;  and 
here  it  will  stand  and  look  out  upon  you  in  smiles  or  in 
frowns  as  you  sustain  or  trample  upon  justice.  Any  and 
every  Constitution  which  sustains  slavery  is  in  opposition  to 
God  and  his  Law.  And  shall  I  obey  God  or  man  ?  To 
please  man,  shall  I,  who  am  a  Christian,  do  an  act  that  God 
has  forbidden  ?  If  I  approve  of  a  constitution  which  is  con- 
trary to  the  Law  of  God,  if  I  sustain  an  unrighteous  law  of 
any  kind,  1  positively  do  that  which  God  has  forbidden. 
And,  on  the  principles  of  natural  justice,  and  in  accordance 
with  the  divine  Law,  I  am  bound  to  resist  every  unrighteous 
constitution  and  every  wicked  law. 

But  is  a  Christian  Church  bound  to  do  this  ?  She  has  no 
authority  to  do  this,  says  the  Preacher.  That  is,  a  Christian 
in  the  capacity  of  a  Church  member  may  not  do  that  which 
it  is  a  sin  to  omit  to  do  in  every  other  capacity.     Still  worse. 


NOTICE  OF  THEIR  FALSE  POSITIONS.       115 

Christians  in  their  associate  capacity,  may  not  testify  against 
wicked  laws,  and  unrighteous  civil  compacts.  Of  course 
they  may  not  send  the  gospel  to  the  heathen,  for  the  mis- 
sionary is  the  agent  of  the  Church: — as  a  Church  they  may 
not  resolve  to  sustain  the  law  of  God,  for  this  would  be 
an  array  against  all  that  is  opposed  to  these  laws ; — nor  re- 
solve to  bear  witness  against  theft,  adultery,  murder  or  any 
other  crime  among  men,  or  the  desecration  of  the  Sabbath, 
for  this  would  bring  them  into  certain  conflict  with  hu- 
man laws  : — nor  in  prayer  plead  with  God  for  the  conver- 
sion of  men  and  the  reign  of  righteousness  on  earth,  for 
this  would  overturn  both  constitutions  and  laws  of  human 
devising  : — nor  mention  in  preaching  national  sins,  for  it  is 
only  in  her  constitution  and  laws  enacted  and  executed  that 
a  Nation  sins.  The  position  would  silence  the  voice  of 
the  Church  against  vice  and  in  favor  of  virtue,  against  sin 
and  in  favor  of  holiness  ;  and  make  her,  as  such,  in  her 
Church  capacity,  not  only  a  cypher,  but  an  abstraction.  In 
charity  to  the  preacher  it  seems  necessary  to  assume  that 
his  language  does  not  convey  correctly  the  thought  in  his 
mind.  In  every  view  the  position  is  false  and  anti-chris- 
tian. 

If  the  inference  is  just,  only  let  wickedness  of  any  kind  be 
incorporated  into  a  constitution,  or  sanctioned  by  law,  and 
the  Church  has  no  right  to  array  herself  against  it  :  a  quiet 
way  truly  to  give  up  this  world  to  the  Devil ! 

How  different  the  teachings  of  the  Lord  Jesus  Christ,  him- 
self the  great  subverter,  commissioning  his  Church  to  com- 
plete the  work  of  Reform  he  commenced  ;  and  of  course  to 
subvert  all  constitutions  and  laws  opposed  to  God.  There 
are  no  interests  in  human  society  which  the  influence  of 
Christians,  acting  as  a  Church,  is  not  designed  to  reach. 

The  Christian  religion  is  designed  to  spread  over  ail  the 
interests  of  human  society,  and  to  affect  deeply  but  most  hap- 
pily, all  that  affects  man.  To'  enable  Christians  to  act  the 
most  successfully  for  the  dilFusion  of  this  influence,  they 
are  organized  into  a  Church,  with  its  divinely  appointed  or- 
dinances; and  their  best  and  most  glorious  movements  are 
made  as  a  Church.  The  voice  of  an  individual  may  be  pow- 
erful.    But  the  voice  of  many  combined  is  more  powerful. 


116       NOTICE  OF  THEIR  FALSE  POSITIONS. 

Individual  action,  in  nameless  ramifications,  makes  up  the 
component  parts  of  public  sentiment.  But  it  is  when 
these  individuals,  acting  and  acted  upon,  meet  in  one  body, 
compare  views,  and  unite  in  results,  and  proclaim  this  union 
as  the  voice  of  the  assembly,  or  the  Convention,  that  the 
public  become  apprised  of  the  heart-stirring  fact,  that  a  mighty 
change  is  in  progress,  that  a  revolution  has  been  achieved  ; 
and  this  united  testimony,  this  voice  of  the  embodied  multi- 
tude, strikes  deeply  upon  the  public  ear  and  the  public  con- 
science, with  agitation,  agitation,  agitation,  till  all  that  is 
wrong  in  state  constitutions  and  laws  is  removed. 

The  climax  of  individual  action  is  not  attained,  till  the 
embodied  iniiuence  of  each  is  proclaimed  in  the  voice  of  the 
Church  in  her  ecclesiastical  capacity  and  judicatories.  This  is 
common  sense — universal  experience — Bible  tactics — Chris- 
tian politics — practical  benevolence — moral  machinery — 
needful  adaptation — the  diplomacy  of  all  agencies  good  and 
bad — identical  with  and  inseparable  from  all  social  liabilities. 

Not  indeed  that  the  Church,  in  any  capacity  whatever,  is  to 
legislate,  either  for  the  State  or  for  tire  Nation  :  nor  dictate  to 
civil  or  political  bodies  any  governmental  measures.  Never. 
But  in  all  the  capacities  in  which  the  Church  can  speak,  or 
put  forth  influence,  is  she  bound  to  lift  up  her  voice,  as  a 
known  organized  body,  in  favor  of  justice,  and  in  opposition, 
stern  and  inflexible,  to  injustice  :  in  approbation  of  righteous 
legislation,  and  in  condemnation  of  all  unrighteous  legisla- 
tion :  in  testimony  strong  and  unremitted  against  all  consti- 
tutions. State  and  National,  which  do  not  sustain  inalienable 
rights,  and  which  of  course  are  contiary  to  natural  justice, 
and  the  Law  of  God. 

In  such  action  her  movement  is  moral  and  religious,  wholly 
within  her  legitimate  sphere:  simply  testimony  ;  the  expres- 
sion of  opinions ;  the  embodiment  of  moral  sense ;  the  voice 
of  conscience  :  no  threats,  pains  or  penalties  being  annexed. 

True,  it  is  designed  to  bear  upon  the  civil  and  political 
action  of  the  community.  Not  in  the  tone  of  menace,  nor 
dictation,  nor  even  prescription.  But  simply  and  only  to 
hold  up  before  the  public  the  fundamental  principles  of  just- 
ice— and  where  civil  and  political  enactments  contravene 
these  principles,  to  call  the  public  attention  to  the  fact,  and 


ATTITUDE   OF   RELIGIOUS  BODIES.  117 

to  inscribe  upon  the  portals  of  all  public  influences  and  action 
the  Bible  axiom,  Righteousness  exalteth  a  Nation — but 
SIN  is  a  reproach  to  any  people.  If  the  Church,  as  such, 
in  her  primary  assemblies,  and  in  her  judicatories,  may  not 
do  this,  the  organization  has  no  sort  of  adaptation  to  the  hu- 
man mind,  or  to  human  action. 

SEC.     2. TPIE    ATTITUDE     OF     RELIGIOUS     BODIES      TOWARDS 

SLAVERY. 

This  point  demands  the  prayerful  attention  of  Christians, 
on  account  of  the  position  taken  by  religious  organizations 
of  the  country  in  reference  to  Slavery,  and  to  lead  us  to  more 
just  and  correct  views  of  the  piety  of  the  American  Churches, 
and  the  causes  of  its  decline,  and  the  means  by  which  it  may 
be  increased. 

The  character  of  the  "Religion  of  this  country  is  made 
public  by  the  acts  of  our  religious  organizations  with  more 
certainty  than  through  any  other  channel.  They  are  sus- 
tained by  Christians  in  their  individual  capacity,  and  the  posi- 
tions they  take  are  justly  regarded  as  indicating  the  senti- 
ment, and  moral  sense  of  the  masses  from  which  they  derive 
their  support.  These  organizations  represent  the  great  body 
of  professed  Christians  in  the  Nation.  So  far,  therefore,  as 
they  are  connected  with  Slavery,  they  publish  to  the  world 
the  religious  sense  of  the  Christians  in  the  Nation  on  this 
subject. 

The  Christianity  of  the  United  States  lies  under  the  guilt 
of  sustaining  Slavery,  with  all  its  horrors,  so  far  as  the  reli- 
gious organizations  of  the  country  hold  a  connection  with 
It. 

The  connection  with  Slavery  maintained  by  the  American 
Bible  Society,  The  American  Tract  Society,  and  the  Amer- 
ican Board  of  Commissioners  for  Foreign  Missions,  may  be 
known  by  their  ACTS. 

Any  sustaining,  approving,  concurring  connection  with 
Slavery,  involves  deep  guilt :  it  can  in  no  sense  be  re- 
garded a  sin  of  ignorance,  to  be  winked  at ;  and  all  who 
sustain  religious  organizations  in  such  a  connection,  are  par- 
11* 


118  ATTITUDE   OF   RELIGIOUS  BODIES 

takers  in  the  guilt.  Isaiah,  Ixi.  8. — I,  the  LORD,  love 
judgment :  I  hate  robbery  for  burnt-offering. 

We  have  here  another  cause  for  the  low  state  of  piety — 
for  the  diminishing  moral  power  of  benevolent  enterprise  in 
the  American  Churches.  '•'  Watchman,  what  of  the  night  ? 
— if  ye  will  inquire,  inquire  ye  : — return,  come." — Isa.  xxi. 
11,12. 

Many  weep  over  this  matter  M^ith  prayerful  solicitude. 

The  American  Board  of  Commissioners  for  Foreign  Mis- 
sions thus  define  their  position  :  "  The  Board  can  sustain  no 
relation  to  Slavery  which  implies  approbation  of  the  system, 
and  as  a  Board  can  have  no  connection  or  sympathy  with  it. 
Without  a  change  of  views,  it  is  quite  certain  that  the  Board 
can  do  nothing  beyond  this." 

Facts.  This  Board  publicly  solicit  and  knowingly  receive 
the  gains  of  slaveholding. 

They  employ  a  financial  agent  for  Maryland  and  Delaware 
as  a  part  of  his  field. 

They  have  receiving  agents  at  leading  points  in  most  of 
the  slaveholding  States. 

They  send  Dr.  Scudder  to  the  slave  States  to  extend  the 
Missionary  spirit,  and  to  increase  Missionary  contributions. 

They,  as  a  Board,  wholly  refrain  from  declaring  any- 
where, or  in  any  direct  form,  that  the  system  of  American 
Slavery  is  wrong,  and  that  it  is  a  sin  lor  man  to  hold  his 
fellow-man  as  property. 

There  are  slaveholders  and  slaves  in  the  Choctaw  Mission 
Churches,  which  are  under  the  control  of  the  A.  B.  C.  F.  M. 

These  facts  furnish  the  explanation  of  the  import  of  the 
disclaimer  of  the  Board  to  which  they  adhere,  as  the  official 
expression  of  their  views. 

The  Board  further  say :  "  So  far  as  they  are  at  present 
informed,  they  see  no  reason  to  charge  the  Missionaries 
among  the  Choctaws,  or  anywhere  else,  with  either  a  viola- 
tion or  neglect  of  duty  :"  that  is,  slaveholding  as  such,  is  not 
to  be  regarded  or  treated  as  any  bar  to  full  and  consistent 
membership  in  the  Christian  Church. 

It  was  in  testimony  before  the  Board  (Mr.  Hotchkins,  a 
Missionary  among  the  Choctaws,  the  witness),  that  in  one 
of  the  Mission  Churches,  about  one-thiid  of  the  members 


TOWARDS    SLAVERY.  119 

are  converted  negro  slaves,  some  of  whose  masters  are  alsa 
members  of  the  same. 

N.  B.  The  whole  number  of  persons  connected  with  the 
jyiissions  of  the  Board,  and  sustained  by  its  funds,  is  494. 

The  whole  number  received  into  the  Mission  Churches- 
under  the  patronage  of  the  Board  since  its  ^Missions  com- 
menced, is  reckoned  to  be  32,800. 

30,605  of  this  number  have  been  received  to  the  Churches- 
in  the  Sandwich  Islands,  leaving  only  2,195  as  the  aggregate 
received  from  the  beginning  into  the  Churches  at  all  the  other 
stations. 

5,600  are  reported  as  having  been  received  in  the  year  last 
reported :  of  these,  5,296  were  received  at  the  Sandwich 
Islands,  leaving  304  the  number  received  at  all  the  other 
Missions. 

The  Sandwich  Island  Mission  has  been,  more  than  any 
other,  an  anti-slavery  Mission.  Its  great  success  directly 
followed  its  breach  upon  the  existing  system  of  feudal 
Slavery. 

Re\.  Lorrin  Andrews,  a  Missionary  there,  thus  testifies : 
"  The  JVIission  have  published  a  history  of  the  Sandwich 
Islands,  which  will  probably  he  republished  in  the  United 
States.  That  history  will  show  that  the  INlission  wei-e 
obliged  to  stop  in  their  progress  and  jnit  down  Slaver i/  before 
they  could  go  any  farther.  Though  Slavery  here  was  in  its 
mildest  form,  much  like  the  feudal  system  of  the  middle  ages, 
yet  so  many  things  were  at  variance  with  the  principles  of 
the  Gospel,  that  they  had  to  be  changed.  On  this  change 
depended  the  safety  and  permanence  of  the  nation.  If  it  had 
not  been  effected,  the  nation  would  have  lost  its  nationality 
before  now," 

Here  you  have  the  test.  "  So  many  things  were  at  var- 
iance with  the  principles  of  the  gospel."  That  is,  we  can 
never  do  the  Lord's  work,  while  we  approve  or  countenance 
the  violation  of  his  law.  As  Missionaries  of  the  Cross,  we 
cannot  expect  the  smiles  of  him  who  was  crucified  for  the 
Sms  of  the  World,  while  our  hands  are  in  any  way  defiled 
by  oppression.  If  I  regard  iniquity  in  my  heart,  the  Lord 
will  not  hear  me.  The  Christian  Church  will  not  be  permit- 
ted to  make  progress  in  the  work  of  mercy  to  the  Heathen,  if 


120  ATTITUDE  OF  RELIGIOUS  BODIES 

they  inake  merchandize  of  their  brethren ,  knowingly  receive 
into  the  treasury  of  the  Lord  the  price  of  blootJ,  or  hold  com- 
munion with  the  unfruitful  works  of  darkness. 

*'  The  piety  of  the  Church  must  be  elevated." 

But  if  the  blind  lead  the  blind,  they  will  both  fall. 

Ineflable  reproach  is  brought  upon  the  gospel,  and  upon 
the  Christian  name,  by  the  failure,  the  habitual  and  utter 
failure,  of  Christians  to  act  up  to  their  holy  principles :  by 
their  recreant  neglect,  their  covenant-breaking  rejumi  to  do 
for  the  country  what  it  needs,  and  what  it  must  have  from 
Christian  influence,  to  secure  its  permanent  prosperity  in 
the  triumphs  of  justice,  and  in  the  perpetuity  of  a  righteous 
leofislation. 

The  Church  claims  to  be  regarded  as  the  guide  of  the  nation 
on  the  subject  of  morals  and  religion  ;  and  she  is  very  sensi- 
tive when  her  maxims  are  doubted,  her  authority  questioned, 
and  her  teachings  dissected  and  exposed.  Pray  then  let  her 
act  worthy  her  name  and  the  principles  she  avows.  Let  the 
Church  guide  the  Public  safely.  Let  her  utter  the  truth, 
and  the  whole  truth,  and  call  the  Nation  to  sit  dov\-n  under 
its  shade,  and  eat  freely  and  continuously  its  fruit,  which 
shall  impart  life,  vigor  and  unfading  youth  to  the  body  politic, 
civil  and  ecclesiastical.  In  this  case  the  Church  would  be  indeed 
a  nursing  mother  to  the  community,  and  in  its  midst,  comely 
as  Jerusalem,  and  terrible  as  an  army  with  banners,  and  a 
glory  among  men. 

But  how  is  she  shorn  of  her  strength  and  beauty,  when  she 
practically  denies  her  own  principles  ;  when  in  her  indivi- 
dual members,  primary  assemblies,  judiQatorie;*,  and  various 
organizations,  she  ceases  to  be  a  reprover  of  sin — connives  at 
known  abominations, — extends  fellowshij)  to  those  wh<?  blot 
out  inalienable  rights  and  trade  in  human  flesh  :  when  she 
thus  practically  and  habitually  denies  and  disregards  the 
fundamental  principles  of  justice,  lav/  and  reason  .'  Such  a 
Church  must  herself  be  reformed  before  she  can  go  successful- 
ly forward  in  the  reformation  of  others. 

Justice  and  mercy  are  the  essential  elements  in  Christian- 
ity. And  when  the  practice  of  those  who  profess  Chris- 
tianity, is,  as  a  matter  of  fact,  a  denial,  or  even  the  habitual 
neglect  of  justice  and  mercy,  it  is  utterly  impossible  that  men 


TOWARDS    SLAVERY.  121 

of  sense  and  reflection  should  have  confidence  in  those 
whose  profession  and  practice  are  so  widely  and  essentially 
at  variance.  Such  professots,  both  in  their  individual  and 
Church  capacity,  must  eventually  become,  in  the  public  es- 
timation, objects,  first  of  distrust — then  of  dislike — then  of 
abhorrence. 

A  Church  whose  practices  abrogate  the  fundamental  prin- 
ciples of  justice,  can  continue  her  hold  upon  the  community 
onlij  as  she  favors  and  sustains  selfish  combinations ;  winks 
at  the  vices  of  designing  and  aspiring  men,  and  contributes 
to  the  strength  of  political  infiuences  which  create  and  en- 
force unrighteous  and  oppressive  enactments,  and  make  the 
general  good  subserve  the  interests  of  the  few.  Such  a 
Church  yields  to  a  meretricious  connection  with  the  State — 
and  becomes  the  tool  of  an  odious  aristocracy  :  a  position 
forbidden  not  only  by  the  spirit,  but  by  every  sentiment  of  a 
pure  Christianity  :  and  a  connection  in  M-hich  she  betrays  her 
divine  Lord  for  pelf,  and  panders  to  tyranny,  instead  of  act- 
ing as  the  friend  of  the  poor,  the  defender  of  the  Truth,  and 
the  guardian  of  human  rights. 

How  far  is  the  professing  Church  in  the  United  States  thus 
connected  ? — and  will  she  not,  at  no  distant  period,  in  the 
course  she  has  lonsr  pursued,  cease  to  be  acknowledged  as 
the  true  Christian  Church  .' — are  the  Questions  of  absorbing 
interest,  now  before  the  American  public.  Is  the  gold 
becoming  dim  ?     Is  the  most  fine  gold  changing  into  alloy  ? 


CHAPTER  VII. 
FAITHFUL  DEALING— TRUE  POSITION. 

SEC.    I. — CHRISTIANS     SHOULD    HAVE    CONFIDENCE    IN     EACH 
OTHER AND  THE  CONFIDENCE  OF  THE  WORLD. 

In  circumstances  so  peculiarly  critical  and  responsible  as 
those  in  which  Christians  in  the  United  States  now  are,  a 
strong  and  continuous  eifort  should  be  made  to  maintain  con- 
fidence in  each  other.  That  many  of  our  Churches  and  Re- 
ligious Bodies,  as  such,  are  losing  the  conlidence  of  non- 
professors,  is  an  unquestionable  fact.  The  movements  of 
these  organizations,  their  acts  and  omissions,  are  well  known, 
and  have  created  very  extensively  a  deep  sensation.  The 
good  sense  of  all  reflecting  men,  in  the  Church,  and  out  of  it, 
cannot  but  teach  them,  that  the  Church  of  Christ  should  be 
known  as  certainly,  always  and  in  all  circumstances,  approv- 
ing what  Christ  approves,  and  condemning  what  Christ  con- 
demns ;  and  that  all  their  acts  should  be  paternal,  kind,  con- 
ciliatory, and  invariably  in  palpable  accordance  with  truth, 
justice  and  mercy. 

SEC.    II. — A  COMPLAINT  OF  SLANDER  ANSWERED. 

It  is  complained  that  our  Churches  and  Religious  Bodies 
are  slandered : — that  British  Christians  misimderstand  our 
peculiar  relations — that  American  Christians  are  belied  when 
it  is  said  of  them  that  they  sustain  iniquity. 

In  regard  to  this  whole  matter  let  facts  testify. 

1.  Ministers  of  the  Gospel,  and  other  Church  members, 
give  their  vote  to  elevate  a  Duellist  to  a  civil  office. 

2.  They  vote  for  a  Slaveholder. 

3.  With  the  means  of  knowing  the  crimes,  and  the  guilt, 
aad  desolations,  involved  in  and  inseparable  from  the  system 


COMPLAINT  OF  SLANDER  ANSWERED.       123 

of  American  Slavery,  the  testimony  of  tiie  Pulpit  and  the 
Churches  against  the  system  is  faint  and  feeble,  and  the  ma- 
jority of  them  take  no  decided  action  against  it. 

4.  Slaveholders  are  received  to  fellowship  in  the  pulpit, 
and  at  the  Lord's  Table. 

5.  The  mass  of  Christians  fall  in  with  a  corrupt  public 
sentiment,  in  fostering  and  supporting  war. 

Such  facts  clearly  indicate  the  moral  sense  of  the  Churches, 

It  would  be  regarded  an  insufferable  outrage  if  persons 
who  steal  moaeij  were  tolerated  in  the  Church — and  if  Min- 
isters who  rob  on  the  highway  should  be  invited  into  the 
pulpit  to  preach.  But  both  theft  and  robbery  are  insepara- 
ble from  Slavery,  and  under  the  system  they  are  openly  and 
unceasingly  maintained,  and  at  the  same  time  slaveholders 
are,  in  the  majority  of  the  Churches  in  the  United  States, 
countenanced  and  employed  as  preachers,  and  acknowledged 
as  accredited  communicants.  It  is  this  fact  which  astonishes 
Christians  and  the  philanthropists  of  Europe,  and  induces 
them  to  ask,  can  it  be  that  Christians  and  Christian  Minis- 
ters, at  this  period  of  the  world,  can  be  slaveholders,  or  in 
any  way  countenance  the  system  ?  and  if  they  do  these 
things,  can  they  be  really  pious  men .' 

But  Avith  American  Christians  it  is  deemed  not  only  abu- 
sive but  even  a  crime,  to  represent  the  slaveholder  as  guilty 
of  robbery  or  theft :  and  they  will  turn  upon  those  who  do 
this  in  great  wrath,  while  they  use  kind  words  of  alfection 
and  fellowship  towards  the  men  who  actually  deprive  the 
slave  of  his  manhood,  and  withhold  from  him  his  dues- 
and  sell  him  as  they  sell  a  brute. 

How  has  it  come  about  among  us,  that  those  who  sanc- 
tion the  stealing  of  men  are  held  in  good  repute,  while  steal- 
ers of  money  are  discarded,  and  that  theft  and  robbery  cease 
to  be  a  crime  w^orthy  of  notice  and  reprobation  if  the  sufferer 
be  black  .' 

How  is  it  that  so  much  apathy  exists  in  reference  to  the 
extraordinary  condition  of  Thompson,  Work,  Burr,  Walker, 
and  Torrey,  and  others,  from  the  free  North,  punished  under 
the /orm  of  law  ;  and  at  the  same  time,  not  one  of  them,  in 
fact,  guilty  of  any  act  recognized  as  an  offence  or  crime  under 
those  laws  which  are  superiOT  to  the  enactments  of  States, 


124        COMPLAINT  OF  SLANDER  ANSWERED. 

because  they  are  founded  on  the  fundamental  rights  of  all 
mankind,  and  arise  from  the  inherent  principles  of  natural 
justice  ?  Within  the  purview  of  these  principles  it  is  not  a 
crime  for  a  person  enslaved  to  gain  his  liberty — nor  a  crime 
to  counsel  the  enslaved  to  secure  his  Uberty,  and  to  furnish 
him  with  the  means  of  doing  it.  Where  are  the  rights  of 
an  American  citizen  if  he  is  arraigned,  put  in  irons,  in  the 
pillory,  branded  with  a  hot  iron,  and  doomed  to  the  peniten- 
tiary among  felons,  for  an  act  of  justice  and  mercy  ?  A 
Christian  people,  tolerating  and  sustaining  enactments  op- 
posed to  natural  justice  and  the  law  of  God  ! — sympathising 
with  the  oppressor ! 

It  is  the  revolting  wonder  in  our  Republic,  that  Christians 
should  not  only  refrain  from  the  most  pointed  rebuke  and 
condemnation  of  human  chattelship ;  but  that  they  should 
defend  it,  and  have  fellowship  with  those  who  sustain  it. 

Flagrant  injustice,  under  the  garb  of  Christianity,  is  beyond 
the  reach  of  apology.  This  injustice  is  seen  and  known  to 
be  attached  to  Christians  and  Churches  who  are  sustaining 
the  American  slave  system;  and  who  can  be  surprised  that 
a  discerning  and  justice-loving  public  should  turn  away  from 
such  Churches  and  Christians  with  disgust,  and  that  many 
should  regard  Christianity  itself  as  a  system  inadequate  to 
the  M^ants  of  mankind.^ 

When  Man  is  made  a  thing,  the  injustice  is  so  palpable, 
so  flagrant,  that  it  is  seen  and  felt  at  the  instant  that  the/ac^ 
is  revealed.  Every  lover  of  justice  will  of  course  raise  the 
cry  of  condemnation.  But  thousands  of  professed  Christians 
commit  this  very  crime:  hundreds  of  Ministers  are  guilty 
of  it. 

Is  it  then  slander  to  represent  the  Churches  in  the  United 
States  as  unfaithful,  and  egregiously  wicked  in  their  treat- 
ment of  the  American  slave  system .'  Is  it  traitorous  to 
tell  them  that,  in  the  course  they  pursue  in  reference  to  this 
and  other  giant  public  sins,  they  must  lose  the  public  confi- 
dence, and  utterly  fail  to  discharge  their  high  and  solemn 
duties  to  a  perishing  world  .' 

Verily,  if  the  moral  sense  of  the  ministry  were  not  stupi- 
fied,  the  pulpits  of  the  land  would  blaze  and  thunder  against 
the  system  of  American  slavery,  duelling,  Licentiousness, 


COMPLAINT   OF  SLANDER  ANSWERED.        125 

war,  and  other  sins,  and  their  occupants  prefer  stripes  and 
death  in  any  form,  rather  than  incur  the  guilt  of  infidehty, 
when  truth,  justice  and  mercy  are  victims  upon  the  altar. 

If  the  moral  sense  of  the  Churches  were  not  stupiiied,  they 
would  pour  their  joint  testimony  and  rebuke  in  a  contm- 
uous  burning  torrent  upon  the  eeir  and  the  conscience  of  the 
oppressor. 

This,  and  nothing  short  of  this,  is  what  the  philanthropist 
demands  of  the  Church  and  her  Ministers,  and  he  will  not, 
he  cajinot,"^have  confidence  in  them  if  they  fail  to  give  it. 

This,  and  nothing  short  of  this,  is  demanded  by  the  public 
sentiment  of  Christendom,  of  Christians  in  the  United  States, 
that  they  call  loudly  and  without  ceasing  for  Justice,  Jus- 
tice, in  the  name  of  the  God  of  Justice  ;  and  that  they  pro- 
secute, with  increasing  faith  and  strengthening  energy,  the 
proper  measures  for  this  end,  till  the  oppressor  shall  cease 
from  his  crime,  and  the  oppressed  be  released  from  his 
bondage. 

This  is  the  only  course  by  which  Christians  in  the  United 
States,  as  a  body,  can  throw  off'  from  themselves  the  heavy 
but  just  charge  of  hypocrisy,  and  cleanse  out  from  their 
Christian  character  the  deep  stain  burned  into  it  by  the  foul, 
revolting  injustice  and  cruelties  so  long  practised,  either 
by  themselves  directly,  or  by  their  consent  or  connivance, 
upon  our  colored  brethren  and  fellow-citizens. 

There  can  be  but  one  opinion,  except  with  those  who  in 
some  way  are  committed  to  the  wrong,  in  reference  to  the 
attitude  M'hich  all  the  religious  bodies  in  the  United  States 
should  take  towards  the  public  sins  in  this  nation — that  is, 
the  attitude  of  frank,  open,  unqualified,  strong,  unretracted 
condemnation  ;  the  attitude  of  utter  exemption  from  even  the 
appearance  of  holding  a  connection  with  them,  or  giving 
them  countenance. 

The  American  Bible  Society  nobly  resolves  to  furnish 
every  family,  and  even  every  reader,  in  the  land  with  a  copy 
of  the  Scriptures,  and  calls  upon  the  people  to  enable  them  to 
redeem  the  blessed  pledge. 

But  if  their  agents  be  known  to  give  a  copy  to  the  slave — 
a  member  of  the  Church,  thirsting  lor  the  water  of  life — and 
to  encourage  him  to  read,  he  is  arrested  as  a  criminal ! 
12 


126        COMPLAINT  OF  SLANDER  ANSWERED. 

By  civil  enactment  nearly  one-sixth  of  the  whole  people 
are  forbidden  to  read  the  Bible. 

Who  will  say  that  the  Bible  Society  is  right  if  she  keep 
silence  in  reference  to  such  enactments  ? 

Are  religious  bodies  soulless,  mere  abstractions,  and  with 
no  fear  of  God  before  their  eyes,  because  they  act  in  a  cor- 
porate capacity  ? 

And  in  respect  to  the  colleges,  theological  seminaries,  fe- 
male seminaries,  public  schools,  and  schools  of  all  kinds  in 
the  land.  Philanthropy,  Reason,  Patriotism,  Religion,  Jus- 
tice, demand  that  pupils  from  all  classes  shall  be  admitted, 
irrespective  of  color  ;  and  if  industrious  and  law-abiding,  that 
they  be  made  welcome,  receive  full  and  equal  protection,  and 
enjoy,  in  all  points,  the  same  and  equal  privileges. 

If  there  be  any  schools  of  any  grade  which  do  not  proffer 
and  secure  all  this,  of  such  it  cannot  be  strictly  and  truly 
said  that  their  doors  are  open  for  all  classes,  and  that  colored 
persons  are  freely  and  cheerfully  admitted. 

Neither  can  it  in  truth  be  said  that  our  public  schools  are 
open  for  the  reception  of  people  of  all  classes,  so  long  as 
young  women  of  color  are  not  readily  admitted  and  fully 
protected  in  our  female  seminaries. 

To  exclude  one-sixth  of  all  the  females  in  the  United 
States  from  educational  privileges  is  alike  anti-republican 
and  anti-Christian  ;  and  makes  all  pretensions  of  a  desire  to 
elevate  our  colored  people,  and  to  restore  to  them  their  long- 
denied  rights,  hollow-hearted  and  disgusting. 

No  one  course  of  action  by  Christians  and  religious  bodies 
in  the  United  States  strikes  so  broadly  and  deeply  into  the 
elements  of  our  whole  character  as  a  people,  and  so  univer- 
sally affects  our  essential  interests,  as  that  which  they  have 
long  pursued  and  now  follow  towards  the  colored  portion  of 
our  fellow-citizens  and  brethren. 


CHAPTER  VIII. 

INFLUENCE  OF  CHURCH  GOVERNMENT 
ON  THE  STATE. 

SEC.  I. — CIVIL    FREED03I    THE   RESULT    OF    RELIGIOUS    FREE- 
DOM. 

The  subject  of  Church  government  is  one  of  great  moment, 
affecting  deeply  and  widely  the  ci\il,  political  and  religious 
rights  and  interests  of  mankind.  Religion  has,  in  every  na- 
tion, given  the  shape  and  character  lo  its  civil  and  political 
institutions.  The  religion  of  the  men  who  govern  the  na- 
tion is  the  controlling  religion  of  that  nation,  and  the  politi- 
cal character  of  the  government  will  be  like  the  moral  cha- 
racter of  this  religion.  We  see  all  this  verified  both  among 
heathen  and  Christian  nations. 

All  the  civil  governments  in  Christendom  feel  a  powerful, 
if  not  a  controlling  influence,  from  the  government  of  the 
Church  within  its  limits. 

Be  it  marked  and  remembered  that,  if  the  elements  in  the 
government  of  the  Church  are  at  variance  with  the  elements 
of  the  civil  government,  public  sentiment,  ever  the  creature 
of  the  current  religion  of  the  country,  will  (silently,  it  may 
be,  but  surely)  carry  the  influence  of  the  elements  ecclesiasti- 
cal against  and  over  the  influence  of  the  elements  civil ;  and 
the  community,  in  their  views  of  civil  hberty,  will  become 
permanent  at,  or  wull  rise  no  higher  than,  the  point  marked 
by  the  Church.  So  long  as  man  is  a  rehgious  being  will 
this  be  the  case. 

.Such  considerations  impart  a  paramount  interest  to  the 
subject  of  Church  government.  And  no  people  more  need 
to  look  to  this  subject  with  a  candid,  wakeful,  and  tireless 
interest,  than  the  citizens  of  this  Republic. 

The  spirit  of  freedom  looks  out  upon  us  through  the  letter 


128         CONGREGATIONALISM    SCRIPTURAL. 

of  our  National  and  State  Constitutions ;  but  it  becomes  a 
living  reality  no  farther  than  this  spirit  finds  a  practical  de- 
velopment among  the  Churches  in  the  land.  AVhen  you  see 
freedom  of  speech  quelled  in  the  legislative  assemblies  of  the 
country,  you  will  find  that  this  encroachment  upon  civil 
rights  lias  been  preceded  by  the  curtailment  of  freedom  of 
speech  in  the  Churches.  Persecution  in  the  State  has  come 
up  in  the  wake  of  persecution  in  the  Church.  Political 
bodies  do  not  trample  upon  the  public  interest,  till  religious 
bodies  have  sacrificed  inalienable  rights  in  the  vestibule  of 
their  own  temples,  and  at  the  altars "^of  their  own  religion. 

Sagacious  statesmen  and  political  demagogues  are  Vv^ell 
apprised  of  these  facts,  and  make  their  moves  accordingly  ; 
and  never  move  with  a  lighter  heart  and  a  quicker  step,  than 
when  they  perceive  the  leading  influences  in  the  Church  to 
be  more  conservative  than  aggressive  in  the  application  of 
their  avowed  principles. 

SEC.  II. — CONGREGATIONALISM  SCRIPTURAL. 

The  position  is  taken  in  the  preceding  pages,  that  the  only 
mode  of  Church  government  prescribed  and  taught  in  the 
New  Testament,  is  Congregational. 

This  mode,  it  is  believed,  happily  accords  with  the  spirit, 
enters  into  the  essence,  and  accomplishes  the  designs  of 
Church  organization. 

The  Lord  Jesus  Christ  speaks  authoritatively  on  this  point 
in  the  18th  of  JMatthew.  Then  he  adds,  where  iwo  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them.  That  is,  wherever  the  smallest  number  of  Christians 
can  be  found,  there  1  recognize  the  elements  of  a  true  Church. 
This  is  His  act  of  Church  organization.  The  number  is 
always  a  matter  of  contingency,  and  cannot  at  all  affect  the 
nature  or  the  essence  of  the  organization. 

Now  what  is  Church  organization  on  our  part  ?  It  is 
simply  this  :  the  public  recognition  of  each  other  as  disciples 
of  Christ,  by  two  or  more  brethren  joining  hands  in  covenant 
in  the  name  of  the  Lord,  and  freely  and  mutually  acknow- 
ledging the  obligations  already  resting  upon  them  as  disci- 
ples. This  done,  they  are  to  all  intents  and  purposes  a 
Christian  Church,  and  embody  all  the  elements  and  the  es- 


EDUCATES  THE  PEOPLE.         129 

sential  circumstances  of  a  valid  and  regular  Church  organi- 
zation, in  accordance  with  the  views  and  practice  of  Peter, 
Paul,  and  James:  the  same  so  highly  valued  and  contended 
for  by  John  Bunyan,  and  the  early  English  Independents 
and  Baptists. 

In  this  organization  you  have  Christian  principle,  Chris- 
tian practice.  Christian  character.  Christian  resolutions, 
Christian  covenant.  Christian  labor,  and  the  promised  pres- 
ence of  Christ.  And  what  more  or  else  is  needed  to  impart 
validity  and  authority  to  a  Christian  Church  .' 

What  of  any  possible  value  can  be  added  by  the  Pope,  or 
the  Bishop,  or  the  Theological  Faculty,  or  the  General  Con- 
ference, or  the  General  Assembly,  or  the  Synod,  or  the  Pres- 
bytery, or  the  Association,  or  the  Council  r  And  it  seems 
idle  to  attempt  to  sustain  any  other  mode  or  system  of 
Church  government  by  a  reference  to  parchments,  historical 
records,  the  Fathers,  and  the  Apostolic  succession. 

The  object  of  Church  organization  is,  to  reform  and  re- 
claim a  fallen  race.  Christians  and  all  such  are  to  be  recog- 
nized as  co-workers,  in  covenant  vows,  in  this  enterprise. 
The  very  nature  and  essence  of  this  covenant  recognition  or 
organization,  consist  in  the  natural  expression  of  their  mu- 
tual confidence  in  each  other  as  fellow  laborers,  and  their 
solemn  and  honest  and  earnest  mutual  pledges  thus  to  labor. 
Beyond  doubt  these  are  the  elements  and  all  the  essentials  of 
Church  organization  ;  and  there  seems  to  be  no  place  for  a 
scruple  as  to  the  order  and  form  of  the  organization,  unless 
you  admit  a  foreign  element,  selfishness,  to  prick  up  the 
members  in  the  unholy  strife  who  shall  be  the  greatest. 

SEC.  III. — EDUCATES  THE  PEOPLE. 

It  is  the  marked  excellency  of  Congregationalism,  and  true 
to  an  extent  confessedly  unknown  under  any  other  form  of 
Church  government,  that  it  educates  the  PEOPLE.  It  scru- 
pulously and  minutely  maintains  the  rights  of  each  and  of 
all  in  accordance  with  the  fundamental  fact  that  the  assem- 
bled brotherhood  are  the  only  safe  depositary  of  power  among 
Christians,  and  thus  rears  the  citizens  in  the  abiding  attach- 
ment to  republican  and  democratic  principles. 
12* 


130        EDUCATES  THE  PEOPLE, 

New  England  has  been  the  seat  and  source  of  Congrega- 
tionalism in  this  country ;  and  its  wonderful  history  furnishes 
the  most  incontestible  and  the  richest  proof  of  the  blessings 
the  people  have  themselves  enjoyed  and  conferred  upon  oth- 
ers under  this  mode  of  Church  government. 

In  the  first  hundred  years  of  its  existence,  very  nearly  all 
the  Christians  united  in  Congregational  Churches.  In  1700 
there  were  in  all  the  New  England  States  then  settled  900 
Episcopalians,  of  whom  185  were  communicants.  There 
were  no  Methodists,  and  with  the  exception  of  Rhode  Island, 
very  few  Baptists  :  not  a  single  Church  of  this  denomination 
existed  in  Connecticut,  and  but  two  or  three  in  Massachu- 
setts. At  the  same  time  there  were  120  Congregational 
Churches  in  New  England,  besides  30  churches  composed  of 
Indians.  These  Churches  were  the  pioneers,  who  laid  the 
foundation  and  sketched  the  course  of  action  for  succeeding 
ages ;  and  the  fact  is  undeniable  that  New  England  is  what 
■she  is,  chiefly  from  the  influence  of  the  Congregationalists 
and  Congregational  principles. 

The  Baptists,  who  have  greatly  multiplied  since  and  are 
now  spread  over  the  whole  land,  universally  adopt  the  Con- 
gregational form  of  government. 

From  their  beginning  the  Congregationalists  were  assidu- 
ous in  training  their  children  in  the  study  of  the  Scriptures. 
To  this  end  all  classes  in  the  Christian  communities  had  the 
means  of  a  good  common  education.  They  wished  their 
children  to  be  v/ell  instructed  in  fundamental  truth,  because 
they  wished  them  to  be  saved. 

Congregationalists  stand  specially  prominent  among  those 
who  have  largely  and  continuously  contributed  for  the  en- 
dowment of  common  schools,  academies,  colleges,  and  theo- 
logical seminaries ;  and  the  happy  results  of  this  liberality 
havti  been  felt  in  every  section  of  the  country. 

In  no  community  is  knowledge  so  generally  diffused  as  in 
New  England:  and  none  of  equal  numbers  has  sent  out  so 
many  men  to  bless  their  country  and  the  world  by  their  tal- 
ents, their  learning  and  their  piety.  To  the  policy  of  the 
Congregational  Churches,  securing  a  thorough  and  general 
education  of  the  PEOPLE,  more  than  to  any  other  instru- 
mentality, is  this  honorable  and  marked  pre-eminence  to  be 
ascribed. 


Foster's  free  inquiry.      131 


SEC.  IV. — COKDUCIVE  TO  VITAL  GODLINESS. 

Pure  Congregationalism  is  the  most  efficient  organization 
for  the  promotion  and  spread  of  a  spiritual  religion.  Facts, 
in  the  long  period  since  its  revival,  and  distinct  organization, 
among  the  Puritans  of  England,  most  impressively  contirm. 
the  truth  of  this  position ;  which  is  here  presented,  not  to 
the  disparagement  of  other  denominations ;  nor  even  to  inti- 
mate that  spiritual  religion  is  not  promoted  under  other  forms 
of  Church  polity,  but  that  it  may  be  recorded  and  noted  to 
what  a  marked  extent  and  degree  the  Divine  Saviour  has 
owned  and  blessed  his  disciples  in  the  maintenance  of  that 
simple  Clmrch  organization  he  gave  in  the  eighteenth  chap- 
ter of  Matthew, 

From  the  first,  these  Churches  have  been  signalized  by 
frequent  and  powerful  revivals  of  Religion.  Indeed,  New 
England  was  born  in  a  Revival,  and  the  chastened  spirit  of 
holy  love  which  prayed  her  into  being,  has  at  no  time  for- 
saken her,  but  has  been  cherished  and  fostered,  by  ell'usions 
of  the  Holy  Ghost,  to  the  present  period. 

In  the  benevolent  operations  of  this  country  since  the  com- 
mencement of  the  present  century,  Congregationalists  have 
taken  the  lead.  Deduct  from  the  aggregate  of  money  con- 
tributed in  the  United  States  for  institutions  of  learning  and 
for  missionary  and  other  objects  of  benevolence  and  charity, 
the  amount  given  by  liiose  who  sustain  the  Congregational 
polity  of  Church  government,  and  the  result  will  tell 
strongly  and  loudly.  Mark  the  amount  given  for  these  pur- 
poses in  the  single  State  of  Massachusetts,  and  study  well 
the  instructive  and  significant  appeal  of  arithmetical  figures, 
pointing  to  the  instrumentalities  by  which  the  result  has  been 
aifected. 

SEC.     V. — FOSTERS    FREE     INQUIRY    AND    INDEPENDENCE     OF 
THOUGHT, 

Robinson,  in  his  farewell  Sermon  to  the  Pilgrims  before 
their  departure  for  Ameri(# uttered  the  following  sentiments, 
which  should  be  engraven  on  every  Christian's  heart,  and  em- 
blazoned through  Christendom  from  age  to  age.  "  Brethren, 
we  are  i^ow  quickly  to  depart  from  one  another,  and  whether 


132  LIBERAL. 

1  may  ever  live  too  see  your  faces  on  earth  any  more,  the 
God  of  Heaven  only  knows:  but  whether  the  Lord  has  ap- 
pointed that  or  no,  I  charge  you  before  God,  and  his  blessed 
Angels,  that  you  follow  me,  no  farther  than  you  have  seen 
me  follow  the  Lord  Jesus  Christ.  If  God  reveal  anything 
to  you,  by  any  other  instrument  of  his,  be  as  ready  to  receive 
it,  as  ever  you  were  to  receive  any  truth,  by  my  ministry  ; 
for  I  am  verily  persuaded,  I  am  very  confident  the  Lord  has 
more  truth  yet  to  break  forth  out  of  his  holy  word.  I  cannot 
sufficiently  bewail  the  condition  of  the  Churches  who  are 
come  to  a  period  in  religion,  and  will  go  at  present  no  further 
than  the  instruments  of  their  reformation.  The  Lutherans 
cannot  be  drawn  to  go  beyond  what  Luther  saw — whatever 
part  of  his  good  will  our  God  has  revealed  to  Calvin,  they 
will  rather  die  than  embrace  it ;  and  Calvinists,  you  see,  stick 
fast  where  they  were  left  by  that  great  man  of  God,  who  yet 
saw  not  all  things. 

"  This  is  a  misery  much  to  be  lamented  ;  for  though  they 
were  burning  and  shining  lights  in  their  times,  yet  they  pene- 
trated not  into  the  whole  counsel  of  God :  and  were  they 
now  living,  would  be  as  willing  to  embrace  further  light,  as 
that  which  they  first  received.  I  beseech  you  be  ready  to 
receive  whatever  truth  shall  be  made  known  to  you  from  the 
written  word  of  God," 

SEC.  VI. — LIBERAL. 

In  1641  the  Plymouth  colony  passed  an  ordinance  in 
these  words,  viz. :  No  injunction  shall  be  put  upqn  any 
Church  or  Church  member  as  to  doctrine,  worship  or  disci- 
pline, whether  for  substance  or  circumstance,  beside  the 
command  of  the  Bible. 

The  old  South  Church  in  Boston,  formed  1669,  has  in  her 
covenant  the  following  article,  viz. :  We  do  hereby  cove- 
nant and  promise  to  hold,  promote  and  maintain  fellowship 
and  communion  with  all  the  Churches  of  the  saints,  in  all 
those  holy  ways  of  order,  appointed  between  them  by  our 
Lord  Jesus,  to  the  utmost,  esp  *aily  with  those  among 
whom  the  Lord  hath  sent  us,  that  the  Lord  may  be  one,  and 
his  name  one,  in  all  these  Churches,  throughout  all  genera- 
tions, to  his  eternal  glory  in  Christ  Jesus. 


CIVIL    LIBERTY.  133 

Hume  says  of  them  in  his  history,  "  It  is  the  true  glory  of 
the  Independents,  that  of  all  Christian  sects,  it  was  the  first 
which,  during  its  prosperity,  as  well  as  its  adversity,  al- 
ways adopted  the  principle  of  toleration." 

Congregationalists  in  this  country  have,  as  a  matter  of 
habit,  freely  contributed  money  and  influence  in  aid  of  other 
denominations,  thus  honoring  their  Church  polity,  which  is 
pre-eminently  a«^<:'-sectarian.  Under  what  was  originally  in- 
tended to  be  the  fostering  wing  of  the  plan  of  union  they 
have  added'  to  the  Presbyterians  hundreds  of  Churches  and 
many  thousands  of  communicants ;  and  her  children  have 
gone  out  in  scores  for  many  years  to  swell  the  numbers  of 
Baptists  and  Methodists.  Indeed,  if  the  pure  Congregational 
polity  were  followed,  both  in  the  spirit  and  in  the  letter,  if 
none  but  those  who  give  evidence  of  Christian  character, 
were  received  into  the  Church,  and  all  such  were  fellowshiped 
in  all  Christian  duty  and  practice,  the  spirit  of  sect  would  be 
annihilated,  and  a  sectarian  Church  would  find  no  foothold 
among  the  followers  of  the  Lamb  of  God.  It  is  only  by  a 
return  to  the  simple  principles  of  this  Heaven-derived  polity, 
that  the  fiood-tide  of  ills  and  curses  which  from  the  foun- 
tains of  sectarian  bigotry  has  set  in  upon  the  souls  of  men 
and  overwhelmed  their  dearest  earthly  interests,  can  be 
stayed. 

SEC.    VII. FOSTERS   THE    SPIRIT   OF   CIVIL    LIBERTY. 

It  is  in  the  organization  of  a  Congregational  Church  and  in 
that  only,  that  the  perfect  idea  of  civil  and  rehgious  liberty 
has  been  realized. 

The  Puritans  followed  the  Apostles  in  their  Church  polity, 
building  on  the  basis  of  entire  independence  and  perfect 
equality  of  rights.  In  this  simple  and  most  efficient  organiza- 
tion they  saw  the  germ  of  perfect  civil  liberty ;  and  twice 
they  saved  the  British  Constitution  from  being  crushed  b}"- 
tlie  usurpations  of  the  Stuarts.  Hume,  who  hated  both 
their  character  and  the  noble  principles  from  which  it  germi- 
nated, is  compelled  to  admit,  that  what  of  liberty  breathes  in 
that  Constitution  is  to  be  ascribed  to  the  influence  of  the  Pu- 
ritans.    He  says,  "  So  absolute,  indeed,  was  the  authority  of 


134  REPUBLICANISM    AND    DEMOCRACY, 

the  crown,  that  the  precious  spark  of  liberty  had  been  kin- 
dled and  was  preserved  by  the  Puritans ;  and  it  was  to  this 
sect  whose  principles  appear  so  frivolous,  and  habits  so  ridi- 
culous, that  the  English  owe  the  whole  freedom  of  their  Con- 
stitution.'" On  a  subsequent  page  he  further  says,  "  It  was 
only  during  the  next  generation  that  the  noble  principles  of 
liberty  took  root  and  spreading  themselves  under  the  shelter 
of  Puritanical  absurdities,  became  fashionable  among  the 
people." 

SEC.   VIII. — REPUBLICANISM  AND  DEMOCRACY — JURY  TRIAL. 

The  Pilgrims,  before  they  landed  from  the  May  Flower 
which  bore  them  across  the  Atlantic,  formed  themselves  into 
a  civil  body  politic  on  the  fundamental  principle  that  the  ma- 
jority should  govern,  and  thus  made  paramount  the  bold  idea 
of  a  free  elective  government. 

The  trial  by  jury,  a  basis  principle  in  the  elements  of 
civil  liberty,  is  derived  from  the  appointment  of  Christ  in  the 
18th  of  Matthew.  The  jury  trial  in  civil  governm.ents  is 
Congregationalism.  All  legitimate  ecclesiastical  courts  are  a 
trial  by  the  jury  of  the  PEOPLE. 

Of  the  500,000  inhabitants  in  New  England  in  1760, 
440,000  were  Congregationalists.  At  the  commencement  of 
the  revolutionary  struggle,  this  same  New  England  was  the 
seat  of  liberty  principles  and  liberty  measures.  The  com- 
missioners of  King  Charles  reported  of  Massachusetts — 
"  their  way  of  government  is  Commonwealth-like ;  their 
way  of  worship  is  rude  and  called  Congregational."  Lord 
Clarendon  declared  that  the  colonies  of  New  England  ivere 
already  hardened  into  republics.  From  this  form  of  Church 
government  have  been  derived  the  peculiarly  free  and  excel- 
lent forms  of  State  Governments  in  the  northern  States. 

This  spirit  of  Republicanism  and  Democracy,  and  from  the 
same  source,  early  showed  itself  in  Virginia.  "  Several 
years  before  the  American  Revolution,  there  was,  near  the 
house  of  Thomas  Jeflerson,  in  Virginia,  a  Church  which  was 
governed  on  Congregational  principles,  and  whose  monthly 
meetings  he  often  attended.  Being  asked  how  he  was 
pleased  with  the  Church  government,  he  replied  that  it  had 
struck  him  with  great  force,  and  had  interested  him  verj^ 


JURY    TRIAL.  135 

much  ;  that  he  had  considered  it  the  only  form  of  pure  De- 
mocracy that  then  existed  in  the  world ;  and  had  concluded 
that  it  would  be  the  best  plan  of  government  for  the  Ameri- 
can colonies."  Thus  this  apostle  of  Democracy  took  ele- 
mentary lessons  on  politics  from  a  Congregational  Church. 

A  writer  in  the  London  Quarterly  Review  says,  "  It  soon 
became  apparent,  in  the  reign  of  Queen  Elizabeth,  that  the 
Puritans  tended  naturally  towards  Republicanism ;  for  cer- 
tain it  is,  that  Monarckii  and  Episcopacy,  the  throne  and  the 
altar,  are  much  more  nearly  connected  than  wTiters  of  bad 
faith  or  little  reflection  have  sought  to  persuade  mankind. 
Besides  this  insensible  but  natural  inclination  towards  De- 
mocracy, which  arises  fron  the  principles  of  a  popular  Church 
government,  there  was  another  cause  why  the  current  should 
set  in  that  direction;  it  was  only  under  commonwealths  that 
the  Puritans  saw  their  beloved  discipline  flourish." 

No  people  are  fit  to  manage  their  civil  affairs,  unless  they 
are  intelligent  and  virtuous.  No  body  of  men  are  qualified 
to  conduct  the  concerns  of  the  Church  who  are  not  intelli- 
gent and  pious.  Throw  upon  them  the  responsibihty  of 
this  management,  and  you  press  them  with  the  strongest  mo- 
tive to  acquire  knowledge.  Hence,  those  who  depend  upon 
others  to  act  for  them  can  never  become  a  thinking,  reading, 
independent  people. 

The  fact  that  the  Congregational  polity  places  all  Church 
power  in  the  hands  of  the  brethren  of  the  Church,  happily 
diminishes  motives  to  pride  and  worldly  ambition  ;  withholds 
the  means  of  lordly  usurpation  ;  furnishes  the  happiest  in- 
centives to  Ministers  to  diligence,  activity  and  holy  living  ; 
contributes  powerfully  to  the  promotion  of  piety  among 
the  members,  and  provides  the  greatest  possible  safeguard 
against  the  inroads  of  heresy. 

The  other  forms  of  Church  government,  which  have  ex- 
tensively prevailed,  are  Episcopacy — Roman,  English  and 
American  ;  and  Presbyterianism.  The  Methodists  in  the 
United  States  have  generally  adopted  the  Episcopacy. 

Of  these  forms  of  Church  polity  no  remark  is  here  made, 
other  than  that  in  their  essential  elements,  and  in  most,  if 
not  all,  their  modifications,  they  are  anti-Republican  and 
an  ti- Democratic. 


136  REPUBLICANISM    AND    DEMOCRACY. 

In  their  civil  and  political  arrangements  and  polity,  the 
people,  in  the  sovereignties  of  the  respective  States,  and  in 
the  general  government,  are  strictly  Republicans ;  and  in  the 
elective  franchise  approach  nearly  to  a  realization  of  a  pnre 
Democracy. 

But  in  their  religious  polity,  these  same  lovers  of  Repub- 
licanism and  sticklers  for  Democracy,  turn  away  from  the 
delightful  vision  of  Liberty  and  Equality,  and  practically 
discard  the  principle  that  the  sovereign  power  is  lodged  with 
the  PEOPLE ;  and  more  than  half  of  them  settle  down, 
•without  scruple,  as  Churches,  or  in  connection  with  Churches, 
under  an  aristocracy  and  a  monarchy. 

In  the  English  Episcopacy  the  Archbishop  ranks,  in 
ecclesiastical  dignity,  next  to  the  King,  and  is  supreme  in 
his  province.  Each  Bishop  is  sole  judge,  in  his  own  court, 
of  all  ecclesiastical  offences. 

The  nature  of  our  government  does  not  admit  of  a  Su- 
preme Head  of  the  Church,  and  in  this  respect  American 
Episcopacy  is  incomplete.  There  is  a  yearly  convention  of 
the  clergy  and  laymen  of  each  diocese,  and  a  triennial  con- 
vention composed  of  delegates  from  the  several  dioceses ;  but 
the  House  of  Bishops,  who  meet  by  themselves,  have  the 
power  of  a  full  veto  upon  the  proceedings  of  the  other 
house. 

The  government  of  the  Methodist  Episcopal  Church  is 
strictly  episcopal.  The  spiritual  and  temporal  business 
of  this  Church,  is  under  the  general  supervision  of  six 
Bishops,  who  have  the  control  and  direction  of  more  than 
two  thousand  travelling  preachers,  and  numerous  local 
preachers. 

No  lay  delegates  are  admitted  to  sit  in  the  yearly  or 
y»-eneral  conference  ;  and  yet  these  bodies,  with  the  Bishops, 
have  the  control  and  government  of  ihe  entire  Methodist 
Church.  With  the  Bishops,  the  presiding  Elders,  and  the 
travelling  preachers,  lies  the  power  to  control  everything. 

John  Wesley  said  of  himself  and  his  Methodist  brethren, 
we  are  no  repubhcans.  Richard  Watson,  a  standard  writer 
among  the  Methodists,  says,  a  popular  form  of  Church  gov^ 
ernment  could  only  be  tolerable  in  very  small,  isolated 
societies,  and  that  in  the  times  of  their  greatest  simplicity 


THE    PEOPLE    ASLEEP.  137 

and  love.  Again,  Mr.  "Wesley  says,  as  long  as  I  live,  the 
people  shall  have  no  share  in  choosing  either  stevrards  or 
leaders  among  the  I\lethodists. 

Amoni;;  Presbyterians  the  government  is  lodged  with  a 
bencii  of  Elders,  with  the  right  of  appeal  to  the  Presbytery, 
Synod,  and  General  Assembly,  each  of  which  is  a  consti- 
tuted court  of  review  and  control — the  final  decision,  lying 
in  the  General  Assembly. 

By  this  sketch  may  be  seen  the  essential  elements  of 
church  polity  in  these  denominations  of  Christians,  and  that 
it  is  anti-repubhcan  and  anti-democratic ;  and  also  that  be- 
tween them  and  Congregationalism,  there  is  a  fundamental 
difference. 

SEC.  IX. — THE  PEOPLE  ASLEEP  OVER  THEIR  DANGERS. 

This  subject  requires  the  candid  but  critical  investigation 
of  the  Statesman,  the  Philanthropist,  the  Moralist,  and  the 
Christian.  This  world  has  not  yet  witnessed  the  best  de- 
velopments of  the  fundamental  principles  of  righteousness, 
and  the  full  results  of  a  pure  Christianity.  That  the  gospel 
is  adapted  to  the  wants  of  men,  and  a  perfect  remedy  for  the 
ills  of  public  as  well  as  private  life,  is  a  truth  of  which  its 
intelligent  friends  feel  assured,  and  which  is  yet  to  be  illus- 
trated and  confirmed  by  a  most  blessed  and  glorious  realiza- 
tion in  the  domestic  circle,  in  all  the  departments  of  busi- 
ness, in  the  civil  and  political  arrangements  of  the  people, 
and  in  the  whole  economy  of  religious  and  Church  action  and 
experience.  And  whether  the  State  can  permanently  enjoy 
the  blessings  of  a  free  government,  all  the  rights  of  all  the 
people  being  protected  and  secured,  while  the  polity  of  the 
Church  is,  in  theory  and  practice,  at  variance  with  the  basis 
principle  of  all  Republicanism  and  Democracy,  is  a  problem 
now  in  process  of  solution  in  this  nation  ;  and  urged  upon 
its  consideration  in  circumstances  fearfully  ominous. 

In  the  experiment  thus  far,  Liberty  has  been  the  loser. 
Our  civil  government  does  not  protect  the  persons  and  rights 
of  its  citizens.  Churches  under  all  the  forms  of  government 
have  sustained  the  most  vile,  the  very  worst  kind  of  oppres- 
sion. Men  of  solemn  and  high  professions  of  piety,  make 
merchandise  of  their  brethren.  The  great  portion  of  Church 
13 


138  THE    PEOPLE    ASLEEP 

members  in  the  land  have  practically  declared,  at  the  ballot- 
box,  their  deliberate  disregard  of  the  Divine  injunction,  He 
that  ruleth  over  men  must  be  just,  ruling  in  the  fear  of  God. 
And  it  is  with  the  deepest  anxiety  that  men  who  abide  by  the 
right  and  the  true,  mark  the  rapid  and  the  extraordinary 
developments  of  character  now  in  pro^rress  in  this  Republic, 
and  wait  for  the  result.  As  a  nation,  We  are  sporting  on  the 
crust  of  a  heaving  volcano. 

In  a  sense  and"  to  an  extent  not  known  in  any  other  na- 
tion, does  it  lie  with  the  Churches  to  put  forth  a  redeeming 
influence.  Not  by  a  non-committal,  mere  conservative,  or 
compromising  policy— -a  course  falsely  termed  prudent :  but 
by  a  prompt  espousal,  a  wise  advocacy,  a  fearless  proclama- 
tion, and  an  inflexible  persevering  support  of  the  fundamental 
principles  of  moral  law,  righteousness,  and  Christianity, 
in  a  practice  which  shall  cover  all  business  operations,  civil 
and  political  duties.  Church  action,  and  personal  intercourse; 
thus  creating  and  maintaining  a  correct  conscience  among 
themselves,  and  contributing  efTectually  to  the  formation  of 
a  correct  public  sentiment ;  the  only  course  which  will  ren- 
der the  pure  principles  of  the  Gospel  paramount  in  the  legis- 
lation of  the  nation,  and  the  Republic  of  the  United  States 
permanent  in  its  existence,  and  a  blessing  and  a  glory  in  the 
earth. 

"  I  shall  count  my  country  lost  in  the  loss  of  primitive 
principles,  and  the  primitive  practices  upon  which  it  was  first 
estabhshed,"  exclaimed  the  gifted  Cotton,  in  the  early  period 
of  New  England. 

The  excellency  and  the  glory  of  the  civil  government  of 
this  country  arise  from  the  great  fact,  that  there  is  so  little 
of  it.  Its  simple  principles,  mighty  in  strength,  demand  no- 
thing more  than  a  simple  legislation;  and  this  simple  legis- 
lation, moderately  ramified  and  extended,  is  enough  for  the 
people.  The  cripphng,  withering  defect,  and  even  crime 
against  liberty,  in  our  civil  government,  has  been  excess  of 
leo-islation :  the  folly  and  faithlessness  of  our  statesmen  in 
office,  that  they  have  attempted  too  much,  and  distressed  the 
country  by  its  mass  of  regulations — and  what  of  hberty  re- 
mains is  exposed  to  death  by  suffocation. 

in  the  Church  the  same  difficulty  exists.  Too  much  legis- 


THE  INNOCENT  PUNISHED.  139 

lation,  which  converts  the  meetings  of  Christian  brethren  into 
scenes  of  profitJess  debate,  and  often  of  intrigue — excess  of 
splendor,  modes  and  tests:  which  smothers  the  spirit  of  piety 
and  shuts  the  poor  from  the  sanctuary. 

The  remedy  for  the  State  must  be  sought  in  a  thorough 
radical  retrenchment — first,  in  its  legislation ;  then  other 
things  will  follow. 

The  remedy  for  the  Church  is  to  be  found  in  reducing  all 
her  ecclesiastical  legislation  and  discipline  to  the  pure  Repub- 
licanism taught  and  enjoined  by  the  Lord  Jesus  Christ,  and 
St.  Paul,  his  inspired  sen^ant ;  the  broad  Democracy  embo- 
died and  proclaimed  in  the  second  table  of  the  Divine  Law — 
and  in  faithfully  practising  the  doctrines  of  the  Gospel  which 
she  professes  to  honor  and  to  love. 


POSTSCRIPT. 

New  York,  Dec.  10,  1844. 

THE   INNOCENT    IMPRISONED   AND    PUNISHED. 

The  arrest  and  punishment  of  Thompson,  Burr  and  Work, 
in  Missouri ;  Lane,  in  Virginia;  Walker, in  Florida;  Torrey, 
in  Maryland  ;  Fairbanks  and  Miss  Webster,  in  Kentucky  ; 
all,  in  respect  to  the  grounds  of  complaint,  perfectly  guiltless 
of  any  cri?ne  against  God  or  man,  are  marked  events,  develop- 
ing still  farther  the  American  Slave  System,  and  the  extra- 
ordinary and  alarming  apathy  of  the  American  people;  and 
cannot  but  greatly  increase  the  disgust  and  horror  of  the 
philanthropists  of  Europe.  It  has  now  become  a  recorded 
fact,  emblazoned  in  the  court- room,  heralded  in  our  public 
prints,  reported  in  all  lands,  that  under  the  Republican  Go- 
vernment of  the  United  States  of  America  a  free-born  citi- 
zen who  shall  counsel  and  aid  the  SLAVR  to  get  his  free- 
dom, is  to  be  branded  with  a  hot  iron,  consigned  to  the 
pillory,  and  immured  in  the  State  Prison — that  the  malignity 
of  Slavery  is  permitted  by  the  government,  to  lay  her  bloody 
hands  on  the  friends  of  men  and  thrust  them  into  her  dun- 
geons, to  suppress  all  action  for  her  overthrow. 


140  ROTTEN    TIMBERS    IN 


ROTTEN   TIMBERS    IN   THE    NATIONAL    SHIP. 

The  appalling  fact  is  no  longer  concealed,  that  there  is  an 
essential,  radical  defect  in  our  National  Government — that 
the  Constitution  of  the  United  States,  according  to  the  popu- 
lar construction,  annihilates  its  own  noblest  principles — that 
the  friction  in  ourpoJitical  institutions,  if  not  removed,  must 
eventually,  and  at  no  distant  period,  wrap  them  in  a  quench- 
less conflagration  !  All  this  is  so,  if  we  take  the  practical 
exposition  of  the  Constitution  by  our  statesmen  as  correct. 
Whether  this  exposition  be  not,  in  fact,  practical  treason 
against  the  spirit  and  designs  of  the  Constitution,  is  a  high 
and  great  question,  on  which  the  people  are  happily  begin- 
ning to  open  their  eyes  in  solemn  and  earnest  inquiry — an 
inquiry  which  receives  a  new  impulse  from  every  fresh  en- 
croachment ol  the  Slave  power. 

Who  can  doubt,  if  the  above  named  persons  were  prisoners 
in  Algiers,  that  public  sympathy  would  flowin  a  deep  current 
of  accumulating  indignation,  and  promptly  demand  redress  ? 
Miss  Webster,  arrested  and  confined  in., jail  at  Lexington, 
Ky.,  on  suspicion  of  breaking  the  slave  laws  of  that  State, 
is  from  a  respectable  family  in  Vermont,  and  a  Teacher  in 
a  Seminary,  How  vt^ouid  Green  Mountain  gallantry,  pat- 
riotism, and  love  of  liberty,  leap  and  bound  and  swell,  if 
this  young  woman  were  imprisoned  by  the  hand  of  barba- 
rians ? 

We  are  not  a  free  people.  Neither  the  Constitution,  nor 
the  administration  of  the  Government  under  it,  has  secured  to 
us  protection  in  our  personal  rights.  State  laws  most  essen- 
tially conflict  Avith  the  rights  of  citizens.  The  legislative  ac- 
tion of  the  slaveholding  States  is  a  positive  and  progressive 
encroachment  upon  liberty  within  their  own  limits,  and  in 
every  other  State  in  the  Union.  Freedom  of  speech  and  of 
the  press  in  favor  of  human  rights  is  suppressed,  in  disre- 
gard of  their  own  written  Constitutions  and  the  Constitution 
of  the  United  States.  In  the  midst  of  all  this,  there  is  a 
reckless  indiflference,  an  infatuated  concurrence,  a  stupid 
neglect,  a  most  selfish  and  faithless  recreancy  in  civil  courts, 
and  with  our  Statesmen,  who  are  bound  by  oath,  as  well  as 
cofisiderations  of  patriotism  and  integrity,  to  go  deep  and 


THE    NATIOx\AL    SHIP.  141 

thorough  into  an  accurate  exposition  of  the  principles  of 
human  liberty,  and  to  march  steadily  on  to  the  attainment  of 
the  glorious  ends  and  aims  of  our  national  Constitution  : 
to  be  the  leaders  of  the  people  and  of  the  World  in  every 
department  of  freedom — the  jealous  guardians  of  private  and 
public  rights — civil  and  political  architects  to  carry  up  the 
fair  temple  of  Liberty  in  a  beautiful  symmetry  and  suljlime 
proportions.  Nothing  short  of  this  was  the  cheVished  an- 
ticipation of  the  founders  of  this  Republic.  Nothing  less 
than  this  can  correspond  with  the  elements  in  its  founda- 
tion. 

Instead  of  this,  how  deep,  how  overwhelming  the  disap- 
pointment, that  as  a  nation,  we  have  actually  come  to  the 
question,  whether  it  is  practicable  to  prevent  our  splendid 
Federal  Government  from  becoming  a  splendid  wreck,  whose 
fragments  shall  be  tauntingly  gathered  up  by  Tyrants  to 
strengthen  the  conviction  they  so  much  delight  to  magnify, 
that  the  people  can  never  be  qualified  for  self-government ! 

Whereas,  if  Jurists  and  Statesmen  would  but  study  the 
Bill  of  Rights  in  the  State  and  National  Constitutions,  all  of 
which  express  the  essential  elements  of  human  hberty ;  if 
they  would  honestly  maintain  that  MAN,  as  man,  is,  at  all 
times  and  everywhere,  entitled  to  his  freedom  :  if  they  would 
but  see  even  what  is  self-evident,  that  there  is  no  elementary 
principle  of  right  on  which  Slavery  can  repose, — if  they  would 
not  practically  deny  the  two  great  maxims  which  constitute 
the  simple  but  immoveable  foundation  of  all  valid  jurispru- 
dence, divine  and  human,  viz.  that  authority  is  built  upon 
Right,  and  that  Reason  is  the  soul  of  Law  ;  long  ere  this, 
would  it  have  been  inscribed  upon  the  portals  of  our  State 
and  National  legislation,  and  of  our  Courts  of  Justice, — "A 
Slave  cannot  breathe  on  the  soil  of  the  United  States." 

As  a  matter  of  fact,  the  practical,  and  to  a  great  extent,  the 
avowed  exposition  of  the  Constitution  has  been  against  lib- 
erty and  in  favor  of  Slavery.  The  question  of  liberty  has 
been  compromised,  and  its  overthrow  guaranteed.  Our  sub- 
lime theories  of  human  rights  are  steeped  in  the  innocent 
blood  of  our  citizens.  Nor  can  we  deceive  the  Nations  by 
our  lofty  abstractions  on  the  equality  of  man  and  his  right  to 
liberty  and  life,  while  oui  prisons  groan  with  crimeless  vie 


142  ANTI-SLAVERY  MOVEMENT. 

tims  :  and,  even  the  power  of  our  government  employed,  on 
sea  and  land,  to  crush  millions  of  its  native-born  citizens. 

Our  government  is  based  on  the  principle  of  human  equali- 
ty, and  the  Statesman  who  will  not  study,  understand  and 
practise  the  principles  of  liberty,  should  be  repudiated. 

The  prevailing  spirit  of  the  age  in  which  our  Constitution 
was  formed,  was  an  anti-slavery  spirit.  This  spirit  was 
manifest  in  the  leading  minds  by  which  the  Constitution  was 
projected,  formed  and  adopted,  not  one  of  which  entertained 
the  expectation  that  Slavery  would  increase  :  and  a  compro- 
mise in  favor  of  Slavery  would  have  been  repelled  as  ab- 
surd. 

The  object  of  the  anti-slavery  movement  is  to  throw  light 
upon  every  part  of  this  subject.  Much  has  been  already 
achieved.  Statesmen,  in  the  progress  of  events,  will  be 
compelled  to  examine  this  subject  and  to  understand  it.  The 
People  are,  to  a  good  extent,  aroused,  and  acquiring  light 
under  the  teachings  of  Divine  Providence. 

Let  the  people  cling  to  the  Constitution  ;  give  it  the  strict 
construction  which  shall  make  its  provisions  sustain  its 
avowed  and  noble  designs :  amend  it  where  it  halts  or  is 
equivocal,  in  support  of  freedom. 

All  correct  and  just  expositions  of  this  instrument,  must 
fully  and  clearly  accord  with  its  designs,  and  the  well-known 
spirit  of  its  founders,  and  speak  out  intelligibly  and  strongly 
its  inherent  principles ;  and  under  its  broad  shield  it  is  the 
duty  of  the  Community,  the  People  in  their  primary  assem- 
blies, the  Citizen  in  his  high  investiture  at  the  ballot  box, 
to  demand  that  the  personal  lights,  all  the  rights,  of  each 
member  of  the  community  be  uninfringed  and  respected. 

Let  the  fundamental  principles  of  justice,  reason,  law, 
and  LIBERTY,  the  freedom  which  reigns  and  blesses  in  prac- 
tice, while  it  dazzles  and  attracts  in  theory,  be  thoroughly 
canvassed  in  our  Colleges  ;  taught  in  our  primary  schools  ; 
breathed  in  the  nursery  ;  inculcated  in  the  church ;  spread 
out  and  enforced  in  the  teachings  of  the  pulpit,  as  an  inte- 
gral portion  of  the  Gospel  of  Salvation,  and  the  common  right 
of  the  human  family. 

It  is  a  false  attitude,  and  a  perversion  not  to  be  counte- 
nanced, to  say  that  the  doctrine  of  human  rights,  the  princi- 


FREEDOM    IN    YOUTH.  143 

pies  of  liberty,  and  the  essential  elements  of  politics  cannot 
safely  and  profitably  be  studied  by  the  American  youth,  in 
the  course  of  their  education.  The  alphabet  of  freedom  is 
never  thoroughly  understood  when  it  is  not  learned  in  early 
life. 

Love  of  country  is  taught,  ardently  cherished,  and  lauded, 
as  a  high  qualification  in  the  youth.  And  when  the  fire  of 
patriotism  glows  in  their  swelling  hearts,  they  are  regarded 
with  delight  as  the  hope  of  the  country.  Surely,  then,  should 
they  understand  the  elements  of  civil  liberty,  who  are  enti- 
tled to  it ;  what  are  encroachments  upon  it,  the  means  of 
defending  it,  and  their  deathless  obligation  to  confer  it  upon 
all  the  inhabitants  of  the  land.  Their  education  is  essen- 
tially defective  if  this  training  be  omitted.  And  among  the 
dark  symptoms  that  are  upon  us,  is  the  fact,  that  this  train- 
ing is  so  extensively  omitted  in  the  Colleges  and  other  Semi- 
naries in  the  land. 


